x 4 ‘ e j ad " X - =e - ! = S —~ “<< La — 7 = a / a _ i 2 i 7 re “a Bc : e . = = i. Tre - = ~ » 2 ie . $ OF THE cI _ ASIATIC 809 SIETY OF BENGAL “9 - CALCUTTA: . Painrep av THE Baptist Misston Press, AND PUBLISHED BY Tar Asiatic Soctury, 57, Park SrResr. i 1907. aah ed VOL. I. oS k PR we i ae 1905—1907. Geren | | | fee | Whigs N . A otf i a ute oye wy. Yep } RC NS Ae ROY ag cl ca ; Ms a a ‘ oy ‘4 2 DATES OF PUBLICATION. Memoir No. 1 bn pp. I-24 om 3 No. 2 ore a 25-42 Ae 22d ae. os No. 3 a >). 4o40% By 2ist a wie Nov’ 4 A 3 e470 2nd November Pa No. 5 a a 73-84 Lard 23rd 5 es os No. 6 ats 85-92 Mee 27th March a Nos. -7 te 5, 93-128 we 27th November ot, No. 8 ; »y 937120 ro 24th January Bs No. 9 = ae op) BAECS ICY a 5th April 7 No. Io . », 183-222 + 18th ,, - No. If oe 228-246 2 Oulleer - No. 12 a0 »» 249-270 a Ist May bs No. 13 a os 271-276 TAL eS Non ma 4 277-300 ... \/ 4th June » Na. 15 _ 301-338 . 7th oie waeNOF et i ~ 339-360 i 25th July 3 No. 17 . Baoia74 25th ,, wa eNor 28 ene, © 375-412 .. 30th August os No. 19 5» 413-420 8 4th September », Supplement No. tae A i-viii 7th August . ¥. No. 1i : B ix-xii me 27th April ; ~ NOTICE TO BINDERS. By an oversight of the press Plate 1 has been reckoned as pp. 71-72. These numbers, there! not occur in the paging of Vol. I, 16th October _ apy. e Sob."T mn Ages : CONTENTS. ANNANDALE, N., B.A., D.Sc. Page Malaysian Barnacles in the Indian Museum, with a list of the Indian Pedunculata at 73 Miscellanea Ethnographica, I.— The Blow Gun in Southern India. Miscellaneous objects from the Ramanad sub-division of the Madura district. Indian Weighing Beams = sh b: re be bie i Miscellanea Ethnographica, I1— Some Malayan weapons = Me Panes A = 5B ap ix The common Hydra of Bengal .. ae a a: ae 339 The Fauna of a Desert Tract in Southern Tridia. Part I.—Batrachians and Reptiles, Part II.—Insects and eae and Part III.—A list of a small collection of mammals by R. C. WRoUGHTON ak er. 183 Azoo, R. F. See H. E. STAPLETON as ar & v5 os oa 47 DEHON, REv. P. Religion and Customs of the Uraons ~ a Bs tA os se I2I FRANCKE, REv. A. H. The Dards at Khalatse in Western Tibet a ia a AI3 The similarity of the Tibetan to the Kashgar-Brahmi af ptiabet ae ie £5 43 GANGA MoHAN LAscAR, M.A. , Ashrafpur Copper-Plate Grants of Devakhadga Br ie oe oe 85 GHULAM MUHAMMAD. . ” Festivals and Folklore of Gilgit 93 Hooper, DAvID, and Mann, Harorp H. Earth-Eating and the Earth-Eating Habit in India SA re, ot =f oe 249 Mann, Haroip H., D.Sc. (See D. HoopER) ba as a an oe 30 aoe 249 MoBERLY, A. N. Amulets as agents in the Prevention of Disease in Bengal Es fs ae 223 MoNMOHAN CHAKRAVARTI, M.A., B.L., M.R.A.S. Animals in the Inscriptions of Piyadasi aC Be i Ae i 361 Pumzort, D. C., Lreut.-CoLoneL. Miscellanea Ethnographia II— Plan of a Persian Gentleman’s Home (with N. ANNANDALE). Persian Saws and Proverbs 53 ae ip ae a me 301 Some current Persian Tales.. .. ne it ws au ce 375 Satis CHANDRA VipvABHosAnA, M.A., M.R.A.S. On certain Tibetan Scrolls and Images lately brought from Gyantse oe Kt i SHerrinc, C. A., F.R.G.S., LCS. Notes on the Bhotias of Almora and British Garhwal .. ee ie & 93 STAPLETON, H. E., B.A., B.Sc., and Azoo, R. F. Alchemical Equipment in the Eleventh Century, A.D. .. Hs e a 47 Sal ammoniac: a study in Primitive chemistry sh ai hd wh 25 ae orm soe Caprain F., LMS., C.M.Z.8. ine ee Si A Descriptive List of the Sea-Snakes in the Indian uso ea WarsH, E. H. C., LCS. ; A cup-mark Inscription in the Chumbi Valley Wroucuton, R. C., F.E.S. The Fauna of a Desert Tract in Southern IndiaMygith N. ANNANDALE). of small collections of mammals = ie . ‘Shillings and Threcpence. gD I. On certain Tibetan Scrolls and Images lately brought from Gyantse. By Satis CHanpra VinpyAsutsana, M.A., M.R.A.S., Professor of Sanskrit and Pali, Presidency College, Calcutta. ConrTENTS. I.—Images of the Sixteen Sthaviras. Il.—A scroll illustrating the life and miracles of Buddha. Ill.—A chart containing the charm of Vajrabhairava. - I. IMAGES OF THE SIXTEEN STHAVIRAS. [Read Feb. rst, 1905. | These images, which have been carved out of pieces of red sandalwood, are not like the ones which are available in the markets of Darjeeling or Katamundu, or even in those of Lhasa. They are not images of Buddha, nor those of Chinese Hoshangs which are carved out of soap-stone by Chinamen and sold as curiosities; but they are unique examples obtained from a monastery near Gyantse during the late Tibet expedition. Image No. 5 was kindly lent to me by Mr. Buck of the Home Department (India), while images Nos. 15, 10, 3 and 9 were borrowed from Colonel Beynon, Assistant Military Secretary to the Commander-in-Chief. All these images are specimens of Chinese sculpture. The images themselves are not more than two hundred years old, but they must have been copied from very old originals. All of them are of the same size, being 44 inches in length and nearly 3 inches in breadth. They are representations of five of the sixteen famous Buddhist saints who are called in Tibetan ‘‘ Gnas-brtan,” in Pali “‘ Thera,” and in Sanskrit “‘ Sthavira,” and who put on the ¢vz-civara (three monkish robes) and sit on Vajrasana or immoveable and imperishable diamond seats. Beneath the feet ot the images there are inscriptions in Tibetan in letters of gold containing the names of the Sthaviras and formule of salutation. The five inscriptions with their romanized transcriptions and English translations are given below :— No. 5. ARMY ar Mar ay Sy Ay EB Sy OF gar x F HPhags-pa gnas-brtan-chen-po rdo-rje-mo-yi-bu-la na-mo, ‘« Salutation to the noble great saint Vajrayani-putra.”’ No. 15. chi 2" SS) GE eS heey Mia woe HPhags-pa gnas-brtan-chen-po sped-byed-la na-mo. ‘« Salutation to the noble great saint Gopaka.” 16>10-05. Ln) PROF, SATIS CHANDRA VIDYABHUSANA No. 10. AREY ar ARS AER BH A gr aisH AES or Oy HPhags-pa gnas-brtan-chen-po sgra-gcan-hdsin-la na-mo, ‘‘ Salutation to the noble great saint Rahula.”’ IN@s Bs ARAN AN ABAY SbF Al Aa a eee HPhags-pa gnas-brtan-chen-po nags-na-gnas-la na-mo, ~ “ Salutation to the noble great saint Vanavasi.”’ Nom: Qnmsr ar sar aaa Sx AF qepay ay a AY pare HPhags-pa gnas-brtan-chen-po ba-ku-la-la na-mo. ‘‘ Salutation to the noble great saint Bakula.”’ Besides these ‘five there are eleven' other images which too were brought from near Gyantse; but they are now with Colonel Waddell in England. A short account of the Sixteen Sthaviras is given below :— 1. -Anganika—also called Angiraja (Tib. Yan-lag-hbyun)—belongs to the Kailaga mountain, holds in his hands an incense-censer and a fly-whisk made of a yak’s tail, and sits surrounded by a circle of one thousand and three hundred arhats. 2. Ayita—(Tib. Ma-pham-pa)—belongs to Rishi Parvata Guha, bears his hands in dhyanamudra (tranquil) attitude and sits surrounded by a circle of one hundred arhats. 3. Vanavasi—(Tib. Nags-na-gnas)—belongs to Saptaparni Guha, has two hands, one holding a fly-whisk of a yak’s tail and the other with a pointed index finger, and sits surrounded by a circle of one thousand and four hundred arhats. 4. Kalika—(Tib. Dus-ldan)—belongs to Tamralipti, wears a golden ear-ring and sits surrounded by a circle of eleven hundred arhats, 5. Vazrayani-putra—(Tib. Rdo-rje-mo-yi-bu)—belongs to Ceylon, possesses two hands, one of which has a pointing finger and the other holds a drum-stick, and sits sur- rounded by a circle of one thousand arhats. 1 In Chinese Buddhist books the saints or Sthaviras are named as follow :— 12. Pindola(or Pindola Bharadvaja); 7. Kanakavatsa (or Svarnavatsa) ; 8. Bharadvaja (Kanaka ?); 16. Supinda (Acala ?) ; Nakula Bakula?); 6. Bhadra (or Bhadrika); 4. Kalika; 5. Vajrayaniputra; 15. Sivaka (Gopaka 2); 13. Handaka (Panthaku ?) ; 1o. Rahula; 14. Nagasena; 1. Inghata (Anganika?); 3. Punarvasu (Vanavasi?); 2. Ajita; and 11. Ciatahandaka (Cata- panthaka ?), In Tibetan these sixteen saints are called Gnas-brtan ; in Pali they would be called Thera and in Sanskrit Sthavira. The Tibetan word literally signifies a sage who is ‘' firm in his position ; ’ the Pali word denotes a monk who has passed a spotless life at least for ten years after admission into the priesthood ; while the Sanskrit word is explained in Brahmanic books to signify one who is senior not in age but in knowledge. Thus Manu says :— 4 aa zat vata Aare ufad fae: | at F aaradiart ci Zar: fat fag: cae (Manusamhita, Chap. IT), ON TIBETAN SCROLLS AND IMAGES. 6. Bhadrika—(Tib. Bzan-po)—belongs to Yamuna-dvipa (probably the country watered by the Yamuna), holds one hand in the attitude preaching and the other ina meditative attitude, and sits surrounded by a circle of one thousand and two hundred arhats. 7. Kanaka-vatsa—(Tib. Gser-behu)—belongs to Kasmira, holds a string of precious gems, and sits surrounded by a circle of five hundred arhats. 8. Kanaka-bhavadvaja—(Tib. Bha-ra-dva-ja-gser-can)—belongs to Aparagodaniya, holdshis hands in a meditative attitude and sits surrounded by a circle of seven hundred avhats, 9. Bakula—belongs to Uttarakuru, holds an ichneumon or mongoose in his hands, and sits surrounded by a circle of nine hundred arhats. 10. Rahula—(Tib. Sgra-gcan-hdsin)—belongs to Priyangu dvipa, holds a precious crown and sits surrounded by a circle of eleven hundred arhats. 11. C#tapanthaka—(Tib. Lam-phran-brtan, literally ‘‘firm on the small road ’’)— belongs to the Gridhraktta hill, holds the hands in tranquil meditative posture, and sits sur- rounded by a circle of one thousand and six hundred arhats. 12. Pindola-bhavadvaja—(Tib, Bha-ra-dva-ja-bsod-siioms-len)—belongs to Piirva- videha, holds in hishands a book and an alms-bowl, and sits surrounded by a circle of one thousand arhats. 13. Fanthaku—(Tib. Lam-bsten)—belongs to Trayastrimsa devaloka, holds a book preaching religion, and sits surrounded by a circle of nine hundred (or, according to some Tibetan books, nineteen hundred) arhats, 14. Magasena—(Tib, Klu-yi-sde)—belongs to the king of mountains, Urumunda (Tib. hos-yans), holds a vase and mendicant’s staff, and sits surrounded by a circle of twelve hundred arhats. By 7 15. Gopaka—(Tib, Sped-byed)—belongs to Parvataraja Vihula, holds a book called Prajnapaivamita in both hands, and sits surrounded by a circle of one thousand and four hundred arhats, 16. Acala—(Tib, Mi-phyed)—belongs to Parvataraja Himalaya, holds a dodh7-caztya with both hands, and sits surrounded by a circle of one thousand arhats. 17. Dharmata—In the list of Sthaviras the name of Dharmata is also mentioned. He is described as an Ufasaka or devotee (Tib. Dge-bsiien) wearing his long hair in the shape of a turban, carrying a bundle of books on his back, and sitting before Amitabha as an attendant. | 18. AHuo-shan—lIn in some Chinese books, Huo-shah or Hvashang is included in the list of Sthaviras. He is described as a good-natured person holding a rosary in his right hand and a peach in his left, with little goblins playing around him. These Sixteen Sthaviras were not contemporaries. Six of them, wz., Afganika, Ajita, Pindola, Bakula, Bhadrika and Rahula are mentioned in the canonical Pali Scriptures. The Theva-gatha of the Suttapitaka contains some verses! which are ! Afiganika is said to have chanted the following stanzas :—~ satay sad aia ufeafe a5 afeaay warait warts Bat ayy | VE | 4 PROF. SATIS CHANDRA VIDYABHUSANA supposed to have been chanted by these six sthaviras, As the Thera-gatha is believed to have been compiled at the time of the First Buddhist Council, these six sthavi- ras must have lived before the 5th century B.C. a Gat Ge as Wa UAAyANAA | faedt fast squat Ha Faw ATAAT | Re I AAI Ve sis ecifa alsyfe area | afasnt saat ufa atieat afta aeata WRRV I a_aAyicetsat Bat 1 (Theragatha, Tikanipata). Ajita thera is said to have chanted the following stanza :— Aa 4 ua afe fant safe af | aed fafeatuenfa aeaatat ufawatfa 1 Re | afaat Bat | Pindola (or Pindola Bharadvaja) chanted the following stanzas :— axe Baad fad atetal eae Utaat | seitefaat aqeat afa fear wate Tara |) 222 1 ugtfa fe 4 Waey aa aeTyAAT FAT | GEA a Geae SHIT Agha coretfa 1 eRe | tqae Baar fyrtyurcast Gat ararat auifearla 1 (Theragatha, Dukanipata). (Theragathd, Ekanipita). Bakula chanted the following :— at vad Heals user Bt Higa cava | Gul at dea sat ust wa Bqaufa } 2zy | as_fe afauas_fe a2 aa afaata a a2 | sated aaaia ofesafar ufwear || 22 | Bas aa faqs ase faag | . OF aN §'@. GQ waa fart Ba sey sana franaatfa | are Bt | (Theragatha, Tikanipata). The Theragathé mentions two sthavitas named respectively, Bhaddiya and Bhadda, and it is not known whether our Bhadrika is identical with the first or the second. Bhaddiya chanted several stanzas (842-865) of which the last one runs as follows :— ataaaal ufagra afe ase utaat | Uta aquat waaataaaated | Sey | ufeat arfaataragat | (Zi nerapithé, Visatinipata). Bhadda, too, chanted several stanzas (473-479), of which the last one is as follows :— eae aifaal anaea ASt A VuaeT | fast fast BAMA Bet uMaquatfa g soe 1 wet Gat | ° (Theragatha, Sattanipatd). ON TIBETAN SCROLLS AND IMAGES. 5 In the list of the sixteen Sthaviras the name of Nagasenais found. Now, Naga- sena' who is a prominent figure in the well-known Pali work called Milindapafiha, was a contemporary of Milinda. As king Milinda has been identified with the Greeco-Bactrian king Menander, Nagasena must have lived in the second century B.C. Another Sthavira included by some in the list of the sixteen is Dharmata or Dhar- matrata® who was a maternal uncle of Vasumitra. Now, Vasumitra was one, if not the chief, of the 500 great arhaés who formed the synod convoked by King Kanishka about 33 B.C, Dharmatrata must, therefore, have lived about the 1st century B.C. Inthis way it can be shown that the sixteen sthaviras did not flourish simultaneously. The earlist of the Stha- viras lived about the 6th century B.C., while the latest of them are of the 1st century A.D. The Sixteen Sthaviras were not born in the same country. Thus Anganika came from the Kailasa Mountain in the Himalayas, Vanavasi came from Saptaparnigu- ha in Behar, Kalika came from Tamralipta or Tumlook in Bengal, Vajrayaniputra from Simhala or Ceylon, Kanakavatsa from Kasmira, Bakula from Uttarakuru or Eastern Turkestan, and so on. . Though thousands of sthaviras lived in Asia in the ancient days, these sixteen were Rahula chanted the following stanzas :— wuaag aaat csaetfa a fae | ay safe Yul Gee Fe Ua VRTAT | REY | aq a araat Gta ay afel gata ais cfeamatsate afast anaat y red | RAM AMASA AMSHerg feat | WAUIAT FET AWM I FLAATGEG || RL9 |] a Raa BTA VRial Sal Alea qaya | aga amEy ware atfayatsfa fasatfa p Res 1 USAT Bat | (Theragatha, Catukkanipata). Sivaka, {Gopaka?) who is mentioned in the Chinese books as a thera and is described in Pali books as a novice-monk under Vanavacchat-thera, is said to have chanted the following stanzas :— wuanat a Baaifa sat aswifa Atay | aa 4 aafa arat Bes A Tat aat | aawat fa aeafa ate ast fasta 0 28 | qe Breas wae | (Theragatha, Ekanipata),. (Vide Theragétha, London Pali Text Society’s edition), l Vide Nagasenabhiksu satra in Bunyiu Nanjio’s Catalogue of the Buddhist Tripitaka, No. 1358. This satra, which was translated into Chinese, A.D. 317-420, seems tobe a translation of a text similar to the Milindapaiiha, though the introductory part is not exactly the same as that of the Pali text published by Dr. Trenckner in his Pali Miscellany, part I, with English trans- lation. Vide also Bunyiu Nanjio’s Catalogue, Appendix I, No. 38. % For Dharmatrata see Bunyiu Nanjio’s Catalogue of the Chinese Tripitaka, Appendix I, No. 31. 6 PROF. SATIS CHANDRA VIDYABHUSANA specially remarkable for the purity of their character and for their exertions to elevaté their brethren. They left family and children, cut off all worldly ties, and felt no attach- ment for anything here; yet at the same time worked as missionaries spreading with utmost zeal the religion of Buddha among the masses of the people. It is probable that these sthaviras lived before the division of the Buddhist Church into Northern and Southern schools, but they are at present specially remembered and worsihipped by the Buddhists of the Northern School, w2., by those of Tibet, China, Nepal, etc. Sthavira-worship was introduced from India into Khotan in the early centuries after Christ. From Khotan it spread to China and thence into Tibet, We read in Tibetan history (c.g., Pag-sam jon-zang, pp, 329—330) that a certain prince of Khotan, who embraced Buddhism, was invited by the emperor Thezung of the Thang dynasty to the capital of China early in the 7th century A.D. He introduced into China a masque dance in which the Sixteen Sthaviras were represented.! These Sthaviras were very well known in the head-quarters of Buddhism in the 7th and following centuries, Even at the present day the Tibetan monks daily recite the names of the Sixteen Sthaviras (Snas-értan-bcu-drug), A fairly full account of them in Tibetan literature is given below :— TGF ISAT | STATENS STATA | FATANT AT ATTAIN GE | HAVANT CNT ANIA AGL ISAT ABA SSIS AS TAITAHT ATA IIT SAT @arSC] sal atatscat = Sr gASAR AYA | THA ETA CEP AAATEIA SIE] | ANTI SAT AS AIT ETAT pa uma wan' Sv asN aya’ 85 RS Sar9 yor ya Ly Yay ys SEE yy yA’ gy" 94°40" RaQ" Aa Qan Maas BN QRS Vaan Ta Sys WaQeN'Ae Fv gh A Ee AN Er By Ne SQ E Boga An hay aq Qar'aan yay eso gy wayssaYarq saga EY GN YN Ya SON HRY Gas’ gay Say aq ea 5 AyD amy 5! Ma Ra 9°85 aN RET ABN HEN ENT QS anal Tiene As sea BIN HES YO ONY QS ANA AV QS BH YVR H Saag SH! OVA YA’ SONYA MUL’ pet Ray AS HT AAT PAS IV HN YONG VAN SVAGGAY’ YNHRY NSH AGGN 4N'SQ YASH SO’ ar E LENS Gq MRAV' GN SHES Y SS HVA A SRY Amy NAB | (yay qWary 4° Qao" Pag-sam-jon-sang, p. 330, edited by Rai Sarat Chandra Das Bahadur, C.I.E). Srijfiana Atiga, about 1042 A.D., is said to have made some predictions about the Sixteen Sthaviras at Snarthang in Tibet. So we read :— Yaa aeye gE AN RAN AIS AS 55H aRN A QE" AY NYA MAAN Y RSNA YL Aa e 9c So Oto oyye ’ S59 QBIQ RAN EWN ASS | RYN S'S GA YAN YS | (Pag-sam-jon-2anZg, p. 329, Rai Sarat Chandra’s edition) 2 (Gyah-gsel RY’ ANY’) Compiled from Sde-svid-sans-rgyas-rgya-mtsho. Vide also Mdsad-brgya ( s85'Q8) by Lama Taranatha; Taranatha’s /adian Buddhism; Waddell’'s am1 ism, pp, 376-78. _ ON TIBETAN SCROLLS AND IMAGES. 7 ea NX AHL ARTIS HASTA TYNE SIT AT HEALY NS | AIFATA SV AAS TREATS | Ag BARRERA ETS] SBRRRTERR YS] [EASA RY TOT TAIT STETRART AS || NATAAVETRATAISE ANA SISS GTS | ANATA SS] SAQ‘S8I ARS 3 25) ANTISLACTG] SNAINASN TANTS] Jace] SANNA S| SA aN TTD AC SAAC'] ARAITETSTAAETEL] GAHL ASL] SS5S ANT TIARA IAAL | PIR SNETE | TATSSYS ASC scrapie RA GATSNS ST ATES NST TA SAN ASFAS GENE SATS TH AA STA UGA RAREST AEA A185 TET HARTA AA ASST STATA TABATA UA HUA SALA BAG BA BESTA SUHABINAA SSS | STATE RARE] HVAT GATTI VTE apr aq SAGAN IG ARCA AAAI FATT SIS ST HS AT | a1SqNIS TT AN ArS | aererasergal) FBS Qaasraerjayer eraser erage | Ia qa Tay ses aereraan gy SA IRATAG ARCATA | spr qaaRigersaarssy gay gertaerasa sees ERISA zy REST Ty ACST BANS TAC AE HAS ATRIES ALAA BIEN AS 9 BIG SATE S Sar Rares SATS ROSAS gap Easier PERRIER AAA EIT ATS spssaRemga sary sBayger NICAR BIE CARE RBGE Sica GaGa) sor RSS S INSTA A ASFTAIN | Woasrssrargarqqnngg | Jarajecaayaraayarcyac’ AR] TARTRAA NTT AETS | TATA QTR] FAAS Y AT ARAN5 | ATATIRS SHINY S TAGS | AGATA A) SpeN eT RATA BAS IIA AAAS REY) WFSASANTNSR] AW AYSNAEVASSANS A —- WRT GSTs YIENH AS] [SSAA T ART AGN A] WHA IAT RR SATAN RT ST ISHARES SS | FS ATAICAT IAT TRAUB ASSIA) RF ATARI SAH GE BNA TANS NATTY AAITARS| AA IATL AT TIA ABATA TSA SAYS ASST | ae sqaterer¥ege Bapagerskee aN 22" a ae ARH] ay eliad AEST AAS A FAV VARA ASA TES NF ATTAIN: | AAT ASA SAAN WATERS | 8 PROF, SATIS CHANDRA VIDYABHUSANA ms nA aA HH APR SATIRE RE STATINS FGI | SE RER OURAN HAITI SPITS OT REVEL] JETRPATAGATRIGT STAY AES | ARS AT ISANAT NAY ATAPI GAS IG | RSET) ANAT ISS IA SATA ANT ATTA TATE | BATSIATST ARETE NTRS | ARR STIS ESRC AG STOTT IGIN | ARSTASATACATAIS ARAN AA SAN ASA STAT SS | QTAPNINS A THN AEG] ABN ATAS SOR START ARNG AG] NC TArrA A |] ASNEVREA OS] | SAPS SRVAETE WTREG ARS STIS RTS ITAA SAGAN | STMT AABES) QANTAS AACA ZAPATA RAS ASTOR | ARN STIS ELAR STIG GTS] AAT AST RSA QNG A] — QLANTETSNTABA INN'S | SETSPATAT ATOR RRG| QPS GF all ASS xara q ANIA TIGA ¥ ary aA SS AE j | ASS 5 FAST Za ABSVGAT IGT ARH TY | APRA AIST NGATARAB GIN | SATHANA AGA] SAR QSMAR Aa] QAMIANETSHAT AEA ATE AGA] SATABSTAIDSTSIES TSC | FISTS AC STAG TRA SIGIN -GN STIS ARAITEIC'S | | TASES FHA | BATISTA STARA ARS] AAAS ERAT ASTI AGN] | BABYS SVTA] —-STRBATAIRVSATAST ASSES | AT AST AS ETS ATGIATIAS'S QAI Rg yey Eay aya a RIaISVETR A954 TONE SABA SST TARA RIOTS aay aeer BOSC EANAGNSIRSF IGN] Forge erga] QAMRTETARATIES SSSA] SBA AISA QRS ATSC" STARA IEA AG ANAS SAGA | MIRA SHR OHAEL AN ARATE AA SEAS ITT | SATAN GTASS SA RRA TSS | SEPSSATIS RAT SISATAIAT AAAS ISIN | SASSY REF] SETA WATSIRA FIA RAPA 'HS SCAN JANTESNARS | SABNEWTSSTETCRS] Re eRaaraErersaS] AEH RGA aR as aaaerse Sepa | SAISTETAH TS AAT SSE SATIS A | AATARA SANS SR ARS AAEL AG | SINS ARISEN OF AEG | ASF ATATAT OTH STO IA Wr.Gare £2 Serger QEaer Srna! | aaa 2 Haraeraigs Sara | ARIAT ASAT AES RET RA TGA] ANTATRG AA HCE Ser AAT AN] SPFAR ARTA TAA ASS] | QATAR ARG FAT SHIA SAAEC | sR SER RRNA | NerSqgAyaarsarges | ON TIBETAN SCROLLS AND IMAGES. 9 AGN IE RINE TAS ARAN EATS! FGRTETBS'S 5 QHAQ ANNAN ASS | ARISTA TSN FEA ATARTILE | Rararars 2a Car ersqacar oF J] SSaySySRIA Werquarssg sal qaiar 55 SS 5281 RNAS ASA] ART RES THANE | (PASS Ses Uhl aay SINANAH] SSPISNSPASVIA A INGA | | NSCS SSAA SAT TVA ASS | QRIEISTETAIAST AS 759521 | FAR ROE AR araainag FIRST SHAT RES SAG ATA areRBA] RRA aR ASS RGES] HSH HRMETR AH S] Ayyaherah Rasy ne STARESS | i508) ifarasragayREes JarBaar Saar aga ays 5] QEPRES TANT ITAA ATA | SAT YAN ANSWERS IA | Be PEA arsigsr oS AGay=IA] SATAS AGN ST AAT AT SAS | SARS ARSNETaasTA] | Sersicarae SY AAHINSS | TBNANSCES SANTA TEA| AS far eisl'54 ARAN ARCS SIATAER A Base rN) Sea ADGA IATA AAA SA | SFA SINS FAS ANIA S| AAPA ASA ASR SESSA AAATTARTAR TATRA] ASTM SA BATA ACSA] RESTA ASIST STEIN ST QNSS TA | TARE RUAN ABTS aANTSRAEETAS] wrarg@Gegagysye] AAAS Aegan Tagg QaT AA RAATAS ASIST AA TST AGS | ASABIES INGA AEC ATRS | SaISTSArae 8: LST INSEE | AAT NAS ASAIN EA AINE SA] ANASTASIA RESTS TAS aSsa| sEawARaRNaRATS aS | Rian Dey gsras] TRA gRST INTSIST SHAT ATAT (SEES aoe Aare] ce litle Re AVSCANASS TS | | BEST ARSrarsisyae FEISS RI BH SANA BARTER RGA ARATE AST ISA NTA SIDER S WANT AN ATES | AN SF ATA S EG SA SH | SSP TGA SNA AATIN SSG ATA TRS wah AIAN RAT INANE] NEVI ONATTIQR AAT AS] AST SA RATAN ISAS ASS | Sars SAMI AST SNA AIT AAS | BETTER SST SS AHN AGA TATA] ARS Sas BRAS AAA SA ACTA | BRE aT POA AAA SAN anlar Saar asst gapaser SANTAS| «BASHA AI Qargargqyyperqysy ag agsray ac | aSarage ad Saa5e7 AIBA] SIEATAIGST ASIA ARG AR ANUS | RGA ARN HS EPEAT | ABTaraA-argasnaa SES] ARTAPSAp SrA AIA | AF ARR AXA ALAA Qziar a sy | SATASATAG | AIR AAAS T HCA AS | AIF na: ays Saal ne rR: “i Ie eee SSS 10 PROF. SATIS CHANDRA VIDYABHUSANA I]. A Scroll tllustrating the Life and Miracles of Buddha. [Read July 5th, 1905. ] This is a Tibetan scroll which was brought from a monastery near Gyantse during the late Tibet expedition. It was kindly forwarded by the Hon. Sir A. T. Arundel, Home Member, Government of India, to our esteemed Philological Secretary, Dr. E. D, Ross, who exhibited it in the meeting of the Asiatic Society held in July, 1905. It contains representations of some of the principal scenes from the life of Buddha. There must have been three other scrolls to depict other scenes. On the back is written aRNal “ gyas ”’ which shows that this scroll was used to be attached to the wall on the right-hand side. The mystic formula x RY 5 “om-a-hum,’’ which possesses the A power of transforming the ten impurities into nectar, is also thrice repeated to secure spiritual gifts for the votary. On the front side, at the top, is Amitabha the Buddha of Infinite Light. He resides in the abode of bliss called the Sukhavati heaven, in the western part of the firmament where the sun daily rises and disappears in all his glory.’ In the centre on the front side is Buddha S‘akyasimha in meditation. Round him there are depicted various scenes from his life, with an inscription under almost every scene. There are no fewer than 41 inscriptions, which are noticed below :— . ih 1%. Original— Assy Bay AAA 9A) gar AR ASAT 5 NAF ay a5" AN Transcription—Bcom-ldan-hdas ian thos dan-bcas te-mdun-gyi srid-du nam- RRQ A AGAAY 4] mkhah-la bshug's-pa. ; Translation—The Blessed One (z.c., Buddha) with his devotees staying yonder in the sky arrayed in lines.* 1H 2. Original— ANNA’ Kar HRT BRYA] Transcription._-Tshan-pahi chos-skor-wa gsol-wa. Translation.—Brahma’s request (to Buddha) to preach religion. Explanation.—In the fifth week after the attainment of Buddhaship, the Blessed One stayed at the foot of the Ajapala banyan tree. He thought: “I have attained the truth which is profound, difficult to perceive and to understand, which brings quietude of heart, which is exalted, which is unattainable by reasoning, abstruse, intelligible only to the 1 The invention of Amitabha is generally ascribed to the Indo-Scythians, who were sun-worshippers and were very powerful under Kanishka about 33 B.C. etre a a i @ Original BN HAYA AGS | ON TIBETAN SCROLLS AND IMAGES. 11 wise. The people of the world, on the other hand, are given to desire, intent upon desire, delighting in desire. My doctrine will not be easy to understand to beings that are lost in lust and hatred. Let me therefore remain in quiet and not preach the doctrine.” Then the four-faced Brahma understanding by the power of his mind the reflection which had arisen in the mind of the Blessed One, thought: ‘If the Blessed One remains in quiet and does not preach the doctrine, alas! the world perishes! alas! the world is destroyed!”’ Then Brahma with hands folded approached the Blessed One saying : ‘“‘ May the Lord preach the doctrine, may the Blessed One preach the doctrine, may the Perfect One preach the doctrine ; there are beings whose mental eyes are not yet darkened by any dust; if they do not hear the doctrine, they cannot attain salvation; therefore, may the Spotless One open the door of Immortality.’’! Ill. 3. Original— g St 5E ager a] Transcription.—Lnha-sde dan mjal wa. Translation —Visiting the group of five (Brahmans). Explanation.—The Blessed One thought: ‘‘ To whom shall I preach the doctrine first ? Who will understand this doctrine easily?”’ After along deliberation he went forth to Benares at a place called Deer Park, where he met with the five Brahmans who had been his associates while he had practised meditation under the Bodhi tree in Gaya. The Blessed One addressing these five Brahmans said: ‘“‘Give ear, O Bhzkkhus, the Immortal has been won by me; I will teach you; to you I preach the doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the truth, having yourselves known it and seen it face to face; and you will live in the possession of that highest goal of holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.’’ Then the Blessed One explained to these five Bhzkkhus the doctrine of the Noble Eightfold Path which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the full enlightenment, to Nirvana. The Noble Eightfold Path consists of Right Perception, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Memory, and Right Meditation, Along with these the Blessed One also expounded the doctrine of four noble truths, 72z., (1) sorrow, (2) origin of sorrow, (3) extinction of sorrow, and (4) the path leading to the extinction of sorrow. The five Brahmans, to whom Buddha preached the doctrines of the Noble Eightfold Path and the Four Noble Truths, were at first full of conceit. Seeing the Blessed One com- ing from afar, they concerted with each other saying: ‘‘ Friends, there comes Buddha, who lives in abundance, who has given up his exertions, and who has turned to an abundant life. Let us not salute him, nor rise from our seats when he approaches, nor take his bowl and his robe from his hands. But let us put there a seat; if he likes, let him sit down.”’ But when the Blessed One gradually approached near unto those five Brahmans, they could not keep their agreement. They bowed down to him in reverence with hands folded and went forth to meet him. His calm tranquil appearance subdued them.* 1 Vide Mahiwagga, Khandhaka 1, sect. 5 (S.B.E.S). % Mahavagga, Khandhaka I, sect. 6 (S.B,E.S). 12 PROF. SATIS CHANDRA VIDYABHUSANA IV. 4. Original— 9 J a 9 SAT AE aeor 3] Transcription —Kun-tu-teyu fie-hgro dan nyal-wa. Translation.—Meeting with the wandering ascetic Upaka. Explanation.— While Buddha wasigoing to Benares from Gaya he met on the road a wandering ascetic (parzvrajaka) called Upaga or Upaka of the Ajivaka sect. The latter said to the Blessed One: ‘‘ Your countenance, friend, is serene; your complexion is pure and bright. In whose name, friend, have you retired from the world? Who is your teacher ? Whose doctrine do you professr’’ The Blessed One replied: ‘‘1 have overcome all foes; Iam all-wise; I am free from stains in every way; I have left everything ; and have obtained emancipation by the destruction of desire. Having myself gained know- ledge,;whom should I call my master?’ I have no teacher; no one is equal to me; in the world of men and of gods no being is like me. I am the Holy One in this world, I am the highest teacher, I alone am the absolute Sambuddha; I have gained coolness by the extinction of all passion and have obtained Nirvana, To found the Kingdom of Truth, I go to the city of Benares; I will beat the drum of the Immortal in the dark- ness of this world.’ | V. 5. Original._— QAR: a sv ay SSN nny QAR ar a5 2] Transcription.—Hkhor-Ina sde-la chos-kyi hkhor-lo-skor-wa., Translation.—Turning the Wheel of Law (or founding the Kingdom of Righteous- ness) before the five disciples. Explanation.—The Blessed One first preached his!religion at Benares in the Deer Park. Thus the Kingdom of Righteousness was first founded there. Besides the five Brahmans, a rich treasurer) named Yasa was converted to Buddhism at Benares. Afterwards the friends of Yasa followed. In the course of a few days fifty lay disciples became followers of Buddha there. VI. 6, Original— Al AAT alin AICATAIAY AY SEIN AY RaSy =I] Transcription.—Rgyal-pas gtsan sans-rgyas-la gzigs-su phebs-pa. Translation.—King Suddhodana comes to see Buddha. Explanation.—S'uddhodana was King of Kapilavastu (round Nigliva in the Nepal Terai), and father of Buddha. At the request of his father Buddha arrives at Kapilavastu and stopsion the banks of the Rohita near the city. Suddhodana with a large retinue goes to meet with him there. He sends at first several messengerstohim at Rajagrha begging him to come to Kapilavastu. But listening to the discourse of Buddha they entered the order, 1 Vide Mahawagga, Khandhaka I, sect. 6 (S.B.E.S.). \ON TIBETAN SCROLLS AND IMAGES. 13 and came back no more tothe King. Lastly, the Lord out of reverence for (or rather kindness to) his father went forth to Kalipavastu to grant his request.’ VII. 7. Original— eVeF ANON yar ar agg AR IR AIS AI] Transcription.—Rgyal-po-gsal-rgyal-la gshon-nu dpehi mdo gsun-pa. Translation.—Addresses to Raja Prasenajit the sermon on “‘ Comparisons of Young Men” Explanation.—King Prasenajit of Kosala (Oudh) having heard that the Blessed One was at Rajagrha in the Jetavana, visited him, and asked him how he could possibly pretend to be a Buddha when such old and respected sages as Ptrana Kasyapa, Maskari Goéala, Sanjaya Vairatthi Putra, Ajita ;Kesakambala, and others did not even lay any claim to this title. Then the Buddha preached to him the sermon of the Comparisons of Young Men with Old Men (Kumava-drstanta sutra), by which the King was converted.’ VIII. 8. Original— AY AY Bar ST I WF VAN AGATA Transcription. —Mgon-med-zas-sbyin-gyi kun-ra-war bshugs-pa. Translation.—Sitting in the garden of Anathapindada. Explanation.—Anathapindada, otherwise known as Sudatta, was a rich merchant of Sravasti (in Oudh). While stopping at the Sitavana of Rajagrha, the Blessed One was invited to a feast by a householder of the city, at whose house Anathapindada was then stopping. Hearing Buddha’s discourses on charity, morality, etc., he became a lay fol- lower. Afterwards he presented to Buddha a garden called Jetavana in which the latter spent the best part of his life.° IDS 9. Original— aN SF A Her SY Aer F gy Transcription.—Zas-sbyin-gyi rgyal-byed-tshal fio-wa. Translation.—Anathapindada buying Jetavana. Explanation.—Anathapindada (the rich merchant of Sravasti) sought to procure a suitable piece of ground for the establishment of a Buddist monastery, and his choice fel] upon a park belonging to Jeta, son of King Prasenajit. He asked the prince for it: he at first refused, but finally agreed to sell it if Anathapindada covered all the ground with gold pieces. To this the merchant consented. When he had nearly finished having the ground covered with gold, Jeta thought that it would be good for him to offer something ae L Original Boy veeey NGA" | 2 Original jor vryer 55 trvvee | Compare Dulva, Rockhill’s Buddha, p. 52. For the story see Rockhill’s Buddha, p. 49. 8 Vide Dulva iv, Rockhill’s Buddha, p. 47. 14 PROF. SATIS CHANDRA VIDYABHUSANA to the Buddha for whose sake Anathapindada was sacrificing so much, so he asked him to let him retain that part of the park not yet covered with gold. Anathapindada let him have it, and on this ground the prince afterwards built a vestibule, which he gave to the order.’ X. 10. Original— BS SHAY MY ART X AGE Ty Transcripton,— Zas-sbyin-gyi lamination bshen grub-pa. Translation. —Anathapindada’s garden (Jetavana) built and completed. Explanation.—A monastery was built by Anathapindada on the plan of one sent by the gods of the Tuista heaven, contained sixty large halls and sixty small ones. The park is called Jetavana as well as Anathapindadaérama. After an entertainment, Anatha- pindada presented to the Savgha the park and the monastery by pouring water on the Buddha’s hands. In this monastery of Jetavana the Buddha passed the seasons of rains of the third, fifth and several other years of his ministry.’ XE ir, Original— 2] ‘AAI Transcription. —Gru-bkhan. Translation.—Ferry-man. Explanation —While Buddha was going to Benares, he had to cross the Ganges. The ferry-man asked him to pay ferry-fare. As Buddha had nothing with him, he could not pay the fare and so flew through the sky to arrive at the other sideof the river. Astonished at this, the ferry-man went forth to King Bimbisara of Magadha and related to him the miracle performed by Buddha. The King ordered that thenceforth ascetics should not be charged ferry-fare.° XIL. 12, Original— FY A Qc’ 5A NAA F aRaaysr Aly Transcription. —Gru-pa hon nam-mkhah-la gsegs-pa. Translation.—The ferry-man came when the Buddha went through the sky.* XIII. 13, Original— BST SRS S8y AR AWQSy asp RE RAY Transcription.—Khyim-bdag dge-bzan gtsug-lag-khan phul. Translation.—The householders Nanda and Bhadra present a monastery (convent- temple). 1 Compare the history of Anepidu (Anathapindada, in Hardy’s Manual of Buddhism, 2nd edition, pp. 222-226). 2 Vide Rockhill’s Buddha, pp. 48-49. 8 See Lalitavistara, Chapter 26, p. 528, Rajendra Lal’s edition. 4 See Lalitavistara, Chaptet 20. ON TIBETAN SCROLLS AND IMAGES, 15 XIV. 14. Original.— aA Seq AN Ay NE] Transcription —Grag-hdsin-ma gfiid son. Translation. —Yasodhara asleep. XV. 15. Original.— Ber AAR Rae nn Aar & FT say AGATA AR A 25] Transcription.—Khyim-bdag rigs-kyi bus chu-rkal-nas sahs-rgyas drun-du phyin. Translation.—The householder Kulaputra comes near Buddha passing through water. XVI. 16. Original— Ney Say Transcription.— Sil-tshal. Translation.—Sjitavana. Explanation.—Sitavana was a forest in Rajagrha (near Patna) where there was a dreadfulcemetery. Srona-koti, a rich man of Campa (near modern Bhagalpore), used to go to this place to give himself up to the rudest penances. Finding that it did not bring him the passionlessness he sought, he went to Buddha to take refuge in the Three Gems (Buddha, Dharma, and Sangha). In a short time Sona koti became an arhat,' XVII. 17. Originl— XR Qar af SAT AREY ar AqT Aa RA Remeron Saei-bus mu-stegs-gtul-nas dgra-btsom-thob. Translation.—S4riputra attains arhatship subduing the Tirthikas. Explanation.—Sariputra was a Brahman, who lived at Nalanda near Rajagrha. He learnt all the sciences of the Brahmans, and excelled in them at an early age. While still a disciple of Safijaya, he met with a Buddhist monk named ASvajit, who asked him the explanation of a certain abstruse Buddhist doctrine. Failing to explainit, and finding the doctrine to be very grand, he accepted Buddhism. Subduing all passions, he soon became an arhat, and one of the two chief disciples of Buddha, called his right-hand disciple.* XVIII. 18, Original.— RA AL RAY AY war Sq AST Aer 21] eae] Transcription.—Sa-ri-bu dan mgon-med zas-sbyin giiis phebs-pa. Translation.—Sariputra and Anathapindada both come to see Buddha. 1 Vide Rockhill’s Buddha, p. 72, 73. 2 Cf, Hardy’s Manual of Buddhism, pp. 200-203, 2nd edition, 16 PROF. SATIS CHANDRA VIDYABHUSANA XIX, 19. Original — ASV BAY BO HAN NA Say BY SRG ST EC Transcription.—Bram-zehi chuh-mas gser-bum riied bhden-pa thon. Translation.—The Brahman’s wife perceives the truth while receiving a golden vessel,! XX. 20, Original. — SAY BAY Aa’ MEP Barer Sar gH TRH SIC] Transcription.—Legs-skyes dgah-stob gfiis-kyis chos fian bden mthon. Translation.—Sujaté and Nandabala both listen to religious discourse and sees the truth. Explanation.—Buddha went to a village, the headman of which had two daughters named Sujata and Nandabala. They prepared for Buddha a milk-soup which he took in a crystal vase adorned with jewels, which two gods of the Akanistha heaven had brought him, The two girls listened to the discourse of Buddha and became his lay disciples.’ DIA 21. Original— SHY 3 BN SISSTAAN oF Far Aer 5] Transcription.—Bram-ze lhas sans-rgyas-la sos gsol-wa, Translation.—The Brahman householder, Deva, prays to Buddha to accept food. Explanation.—Deva was a rich Brahman of Kapilavastu.. He and his wife both went to the Senani village, where they supplied Buddha with food and listened to his sermons, XXII. 22. Original__._ ABA’ FI a5 axar MAN NCAA AG AEA" ART REA S41] Transcription.—Hchar-ka bud-edmbtshol skabs sansyas dan rgjal dgra-bcom thob. Translation —While Udayi was going in search of a woman, he met with Buddha and attained Arhatship.* XXIII. 23. Original— Rav ASAT AAR Ay arg Aa A BST a5 qsar 4] Transcription.—Khyim-bdag masons bu mgon-med-zas-sbyin btsas-pa, Translation.—Anathapindada was born as son to the householder Sudatta (?)° ! Original rt | 2 Compare Rockhill’s Buddha, p. 30. 8 Compare Rockhill’s Buddha, p. 4o. 4 Spoken of a Brahman in Uruvela. Compare Rockhill’s Buddha, pp. 49-40. ’ Sudatta and Anathapindada were, according to most authorities, the same person, ON TIBETAN SCROLLS AND IMAGES. 17 XXIV. 24. Original— As By Qasr Tar ay HN AY Transcription.—Bcom-ldan-hdas_ klu-la me spar-wa. Translation.—The Blessed One (z.e., Buddha) poked fire on the Naga (snake). Explanation.—While staying in the room of Uruvela Kasyapa at Gaya, Buddha sent forth flames to extinguish the venoms of the Naga (snake) that belched forth fire and smoke on him,! XXV, 25. Original.— gf Wr arape a a gy AN er ast ge Transcription.—Klu-ye-la hkhor-lohi sgyur-war sprul-nas byun-wa. Translation—The Naga (snake) Elapatra was transformed into a Rajacakrava universal monarch.) XXXVI. 26. Original— BR A | AR ge Ay at ASF Ayer ay Transcription.—Ster-skyes (?) hod-srun-gyi me-khan-du btul-wa. Translation.—Subdued (Naga) at the fire-house of Uruvela (?) Kasyapa.? XXVIII. ye Aisr RR’ Sy 27. OriginaL— @& & Say 55 AR aicarsar "agar A ay AAA | Transcription.—Hod-srun-gis hkhor-sbyin sreg-byed-par sans-rgyas-kyi mthus me-ma-hbar-wa. Translation.—When KaSyapa sacrificed the attendants on fire it was Buddha’s power not to have them burnt therein. XXVIII. 28. Original— SIRaVAar ANN Ay ar Sa] Transcription.—Sans-rgyas me-hbar byin-gyis rlabs. Translation.—The fire was extinguished by the bliss of Buddha. XXIX. 29. Original— AJBART ay SIR ATA ga AC ep ly Transcription.—Gzugs-can sflin-pohi spyan dran-pa-pa. Translation.—Bimbisara inviting Buddha to a feast. Explanation.—At the request of Bimbisara, King of Magadha, the Blessed One came The King came to Rajagrha and with his disciples stopped in the grove called Yastivana. fter having heard the Buddha preach, he invited him to a feast on the to see him, and a 1 Compare Kangyur’s Dulva. 2 Rockhill’s Buddha, p. 41. 18 PROF. SATIS CHANDRA VIDYABHUSANA morrow. When the feast was over, the King poured water over the Blessed One’s hands, and said, ‘‘ I give the Venuvana to the Blessed One to dispose of as it may please him.” The Buddha accepted it, and this was the first permanent residence that the Buddhist order possessed.' XXX. 30. Original —A\ZAISt 34 GO" EF RR Ase RP ARS Yar gear Transcription.—Gzugs-can siiim-po hkhor-bcas-kyi dge-bsfien-du khas blang Nay oY AS] bden-pa mthon. Translation.—Bimbisaéra and his attendants promised to be up&sakas (devotees) and saw the truth.* XXXII. 31. Originl— ay QR PAR meyer FAR aK’ SNgcary Transcription.—Regya-byin-la bar-du bcod-pa ske-wahi mdo gsuns, Translation.—Buddha preached to Indra the discourse on antara-cheda-bhava (the intervening state between death and re-birth XXXIT. 32. Original._— er Aaa aR 35 ay q 5a ) aC" 5st aay assy a) Transcription,—Khyim-bdag nor-can-gyi bu rab-tu byun-nas dgra-bcom thob. , Translation.—The son of the householder, Dhanika, accepts Pravrayya and attains Arhatship. XXXII. 33. Original— 3 35 SICA Ro sear ast aq Gar 2a Transcription.—Zas-sbyin sans-rgyas dan mjal nas “gyun-shugs thob. Translation.—Anathapindada ‘meets with Buddha and attains Srotapatt?.(the first path or the state of throwing oneself into the current of religion), XXXIV. _— ~ alt 34. Original— A ON AB AIA’ BAI Transcription.—Hod-sruh bsiien-par rdsogs-pa. Translation.—Kasyapa is ordained.? ! Original Ae 35 9o'N 2 Original SN for QZ | aa for xs | qa’ for RGN | 3 Vide Rockhill’s Buddha, p. 41. ON TIBETAN SCROLLS AND IMAGHS. 19 XXXV. 35- Originll— HS AP Qa SE SA SER AT 8 Tce poor Banter bu-mo dan buhi bzod-pa thob. Translation —The son and daughter of Mara receive pardon. Explanation—The children of Mara the Devil tried to lead Buddha astray. Buddha conquered and pardoned them. XXXVI. 36. Origin— = GR ar ay gay yA spar Salar AR may 21] Transcription.—Sid-sa-la phug-na me-kham-la shoms-par shugs-pa. Translation.—Buddha sitting in meditation in the innermost part of the cemetry ground in the region of fire. XXXVI. ag aed . Ss oe 3 nN 37. Original.— “i on SING Aa aN SRS SA SS a Qe Asal Transcription.—S/-rihi-bu mohu-hgal-bu ghis hkhor-cas rab-tu-byun-shin hdus. Translation.—Sariputra and Maudgalyayana receive pravrajya together, Explanation.—The story of Sariputra has already been related. Maudgalyayana was a learned Brahman youth who lived near Nalanda (in Behar). He was a friend of Sariputra, with whom he prosecuted his studies under Safyaya. On the conversion of Sariputra to Buddhism, Maudgalyayana too accepted the religion of Buddha. They two were the most eminent and favourite disciples of Buddha, one was called the right-hand disciple, the other the left-hand disciple. To these disciples Buddha summed up his doctrines as follows :—‘‘ Avoid all sins, practise all virtues; cleanse the mind from all evil desires ; this is the religion of Buddha,” XXXVI. 38. Original.— ary a aay BQ St G5 qn at ANS’ Sf AC! BY ae Transcription.—Nya-gro-dhahi bram-zehi bu hod-srun-la gser-skya bzan-mo chun- AR AeA Al] mar blan-pa. Translation.—Nyagrodha Brahman’s son Kasyapa marries Suvairnabhadra. XXXIX. 39. Original Salar or Say ANRISAY QR Acie at S58 cI} Transcription.—Byan-sems-la chos gsuns hjam-dpal-la btad-pa. Translation.—Preached dharma to Bodhisattva but gave it to Mafju-sri (?), 20 PROF. SATIS CHANDRA VIDYABHUSANA XL. 40. Original— JAY YTS AT Rasr aera AYR AR’ ASH ay QE] Transcription,—Bya-rgod-phun-rir sen-rigs-kyi shus mdo gsuns dehi bden-pa mthon. Translation. —On the Grdhraktité mountain (Buddha) preached the Nakulaprecha siitra (sen-vags-kyt-shus ?) and the devotees saw the truth, XLI. 41. Original— hr ar AQ ABT YAY I] Transcription.—E-la rah-gzugs stad-pa. Translation. Elapatra naga (snake) assumes its own form. Explanation.—Once on a time when the Blessed One was preaching religion, Elapatra, the king of snakes, assuming the guise of a monarch, came to hear his sermons. The All-knowing Buddha, perceiving this, addressed him thus: ‘‘ O King of Snakes, during the ministry of Buddha Kasyapa you violated the rules of moral conduct, for which you were condemned to be born asa snake. Have you now come here, assuming a false appear- ance like a hypocrite, while I am preaching religion’ Assume your own shape and listen to my sermons if your nature permits you to do sor’’ Next day, there appeared in the audience a huge serpent on whose head was grown an e/lafatra tree. His body measured many miles, for while his head came to hear Buddha’s sermons in Rajagrha his tail lay in Taxila. The people were frightened to see this. Buddha consoled them and related to them the story of the former births of the snake, es ~~ DOE A Chart containing the Charm of Vajrabhairava. [Read August 2nd, 1905.]} This chart, which belongs to Dr, Percival Lopez of Barrackpore, was brought from a monastery near Gyantse during the late Tibet expedition. It is 3$ cubits in length and 12 cubits in breadth; and is very beautifully embroidered in the Chinese fashion, It contains on one side a terrible but artistic representation of Vajrabhairava with his attendants and devotees ; and on the other the mystic charm or incantation of that-deity in Tibetan with the bloody impressions’ of the palms of his votary. Vajrabhairava, called by the Tibetans “Rdo-rje-hjigs-byed,” is regarded by the | Se as a terrific form of Siva, but is believed by the Lamas to be a metamorphosis 1 Vide Calcutta Buddhist Text Society's Fournal, Vol. II, Part 1; and Rockhill’s Buddha, pp. 46-47. 4 The impressions were made either with human blood or the fat of a black goat, blood, wine, dough and butter‘mixed together, 3 In the Brahmavaivarta Purana, Chapters 41, 61, eight varieties of Bhairava (Siva) are enumerated such as. Maha-bhairava, Samhara-bhairava, Asitanga:bhairava, Ruru-bhairava, Kala-bhairava, Krodha-bhairava, Tamracida-bhairava or Kapala- phairava and Candracada-bhairava or Rudra-bhairava. These eight varieties are otherwise known as Vidy4-raja, Kama- raja, Naga-raja, Sacchanda-raja, Lambita-raja, Deva-raja and Vighna-raja. Of these Rudra-bhairava (also called Vighna-raja bhairava) of the Hindus is perhaps identical with the Vajra-bhairava of the Buddhists. For Buddhist Vajrabhairava see Waddell’s Lamaisn, ON TIBETAN SCROLLS AND IMAGES. 21 of the merciful Avalokitesvara. He is included in the ‘angry’ type of the Tibetan deities. . He carries a dreadful thunderbolt in his hands, and tramples on the enemies of his. religion with his feet. He possesses a disproportionately large head, scowling brows, three cruel eyes, and a gaping mouth showing his canine fangs and rolling tongue. His beard and eye-brows are yellow, and his hairs are erect. His body, ‘especially the upper part of it, is surrounded by fringes of curls, which represent coiled snakes beset with flames of fire. His limbs are encircled with snakes and he wears on his head a rosary of human skulls. The big Vajrabhairava is surrounded by ten smaller « ones. On the left of Vajra- bhairava stands his female energy—the terrific Kali—adorned with a rosary of human skulls and wearing on the head the ornament of human bones. Her limbs are surround- ed by flames of fire. She tramples under each of her feet an enemy of her religion. Beneath her there stand two Pretas or hideous human bodies freshly flayed, fighting against each other with human bones and skulls and casting flames of fire all around. On the top of the chart is depicted the Adibuddha called Vajradhara (Tibetan—Rdo- rje-hchan) who sits cross-legged, holds in one hand thunder, and in the other a bell; and is attended by the sun on one side and the crescent moon on the other. Just below Vajradhara sits the saint Tilopa, who received his inspiration directly from that deity and flourished in the middle of the roth Century A.D. On the right side of Tilopa sits his pupil Naropa. Below Naropa sits his pupil, the famous Atisa, who was a native of Vikramanipura in Bengal, and visited Tibet in 1042 A.D. On the left side sit Marpa and his pupil Milaraspa thinly clad in the Indian fashion. The saints named above are the venerable personages of the Tibetan sect called Kar-gyu-pa, which was founded by Lama Marpa in the latter-half of the r1th Century A.D. Vajrabhairava, who is the tutelary deity of the Ge-lug-pa sect that arose at the beginning of the 15th Century A.D. under the leadership of Tsong-kha-pa, is also worshipped by the Kar-gyu-pas. Vajradhara is the Adi-buddha of both the Kar-gyu- pa and Ge-lug-pa sects. Hence I conclude that the chart must have belonged to the Kar-gyu-pa sect. The red colour of the hat that Atisa wears conclusively proves that the chart did not belong to the Ge-lug-pa sect, the members of which wear yellow hats. Vajrabhairava is a powerful dzity who was appointed by Buddha himself as the custodian of his religion. He should be constantly propitiated by spells, offerings, the construction of magic circles, etc. He helps the votaries in times of peril, gives them prosperity in all temporal affairs and can ultimately make them reach the other shore or Nirvana. He is accompanied by ghosts, goblins, imps, furies, genii, etc., who also when properly coerced can fulfil the desires of the votaries and enable them to attain stddhi (success). The charm, spell or incantation, the recitation of which propitiates Vajrabhairava and coerces his attendant devils, is said to have been icomposed by himself, - The charm which appears on this chart runs as follows :— Sees SAW ENT Sorry oy) PROF. SATIS CHANDRA VIDYABHUSANA faq] Rech iewerstasgagee) Raregg ATA) ae aEAA ne ARSE SE iaiaiiaGs bl NGPA THATS TIRANA TIA SSA ENE ae 23] Fas a eee carga me el we Shs ala aaron marae gy ora] x57 m myer Seman 35 | F a5) al ial ae 8 Sat art | 5 | aE SAE | ae sara SERRATE YG] wre re) apts) NSE STIS TPT Ia SP BeAr TA ory gaps II SVS HAIG HF BNET GNSS | ~ S. 2) ~ AIST HAV AY ISIE AVI AES STALE TSS ARETE FOrQHR NANA A Ra ANT CIR RES | ic} e nb * NZS a Oy | TRANSCRIPTION Oim-hum-trm-hrih-a | Om de-va vi-tsu Vadsra hum hum hum phat sva-ha | Him ksa-ma-ya va-ra-ya | Om ya-ma-nta-ka hum phat | Omvadsra ki-li ki-la-ya sa-rva-vig-nan vam hum phat | Om om om sa-rva bu-dha da-ki-ni-ye | Vadsra-va-rna-ni-ye | Vadsra vai-ro-tsa-ni-ye hum hum hum phat phat phat sva-ha | Om bhii-ta da-ma-ra bhi-ta- a-dhi-pa-ti a-kso-bhya ki-ri-tri-na sa-rva bhi-ta pre-ta pi-Sa-tsa na-sa-dha-ya hum phat | Hum vadsra phat: | Om ma-ha-ka-la hum phat | Om Sri ma-ha-ka-la-ya hum-hum phat | Om ro-ru ro-ru vi-ti-stha | Vatras-ka-ma-la ra-ksa-si hum bhyo-hum | Om ma-ha-ka-la ka-la vi-ka-la ra-tri-ta | Do-mbam-ni | Tsa-nda-li | Ra-kga-si | Si-nga-li | De-va-hum- bhyo-hum | Ta-dya-tha | Om ro-ru vi-ti-stha | Va-to-si | ‘Ma-ma-rak-mo tsi-ttra kha-ra- mo-bhyo-bhyo sva-ha | Om vai-sra-ma-na-ye sva-ha. | Ye dha-rma he-tu-pra-bha-va he-tun-te-san ta-tha-ga-ta hya-va-dat | Te-saii-tsa yo ni-ro-dha e-vam va-di ma-ha-sra-ma-na : || ON TIBETAN SCROLLS AND IMAGES. 28 Om su-pra-ti-stha-va-dsra-ye sva-ha. | Snon-tshe rgyal-wahi spyan-snar shal-bshes-ltar. | Safs-rgyas-bstan bsrum ne-bstan hdsin dwu-hphafn-bstod | Deuen-sde skyon hgro-la bde-skyid spel. | Rnal-hbyor bcol-wahi hphrin-las bsgrub-par mdsod. | Sa-rva ma-nga-lam. | TRANSLATION. Hail! O God Vajrabhairava! I invoke thee, may you receive this offering, may all my enemies be destroyed, forgive me, bless me! O Destroyer of Death, may my foes perish! O Thunder-wielder! may all my obstacles be removed! Obeisance to all imps, goblins, ghosts, furies, spirits, lords of ghosts—immoveable and bright like the thunder may you put an end to all my difficulties! O Vajra, O Mahakala, Dombini, Candali, Raksasi, Singali, stay here, sit here, protect me! O Vaisravana, receive this offering ! All things that have proceeded from a cause, their cause the Tathagata has ex- plained ; their cessation too has been explained by the great sage. Obeisance and offerings to the immoveable Vajra [Addressing Vajrabhairava—] In ancient times you promised before Jina (Buddha) that you would protect his re- ligion; may you therefore uphold the doctrine and praise its dignity. Protect the priesthood and shower blessings on all beings. May the practice of yoga, (mystic medi- tation) of which you are the custodian, succeed! Blessings to all ! ery ds Sy. Clty > PO Mie COREA 1 Beh Bs i, OYss 1 By Pemesiceiste sf, ile a i 7 r é = FEN Shia) . Jad 7 owe ; oabar aged nw-for se \ ne. “sll . . as ¢ * * rea r H f f Si Va 4 os V eu a8 Lio dpa ae « 2 * ° » rs ’ CMe Cog J : ’ ate a? 4 bet ihe De oJ8 & — * y Fy pee ~¢ t . < ° eed | i _ E ° STEALS fe ¥ 3 i i A ° a. © i ‘ ‘itig Bs 4 ' 4 pect ae F o 1 ¢ s ¢ BS b adhe a f bigs wast = ( \ ° e °, ee ~ ‘ a ry ° - J ga? ie { f 4 nd b . =), a oa; g q> J re oe E e i 3 i E Soh Z dw Sk Sass Pe {3 a J . eee ’ f F eye r he i ie f “ F an : y l 4 é J Shes BS) At iy ‘ ae « 3 i ° fr? 2.9 y J wont Ps ° = > t ~ i ‘ Poe “ isso d fs, ¥ * F , ‘ i ! f BOY MOS * a , 1 i 4 ian bee 3 ad ore 4 v et : ; 4i Tohy. é He ann . jal Nc? & 5 aX a8 ; ae ‘ , :P) é as 32 dhl ed. we . « oe “ “ v 3 ey ¥ . ys ‘ 5 a ‘ 3 SF Dong ’ Ipn Zour.* Les cheveux d’un jeune enfant, avant qu’ils aient acquis de la consistance, portés par un individu goutteux ou piqué par un scorpion, le soulagent et lui enlévent sa_ 1 An example in the past is that of the ancient Egyptians, ‘The illnesses to which the human race is prone... . were all attributed to the presence of an invisible being, whether spectre or demon, who by some supernataral means had been made to enter the patient, or who, unbidden, had by malice or necessity taken up his abode within him” (Maspero, Dawn of Civilisation, p. 215). A survival of the belief to the present day is shown by the following statement regarding the Patani Malays. “A Jalor midwife said that every person had one hundred and ninety spirits in him, each of which was the cause of some particular disease, and each of which, if it gained the mastery over the rest, could bring about the disease it represented” (Annandale, Fasciculi Malayenses, Anthropology, Part II (a) p. 37). 2 The Haw? of Aba Bakr ibn Zakariya ar-Razi, the celebrated doctor, + 923 or 932 A.D. The suggestion conveyed by the name of the authority first mentioned that Ar-Rizi is quoting from some Greek author, is confirmed by the fact that most of the information is also to be found in Pliny. See next Note. 8 Compare with the foregoing, “Virorum quoque capillits, canis morsibus medetur ex aceto: et capitum vulneribus ex oleo aut VinlOsmeten on: Combustus zeque capillus, carcinomati” (Pliny, Hist. Nat., XXVIII, 9). ‘“ Quae ex mulierum corporibus traduntur ad portentorum miracula accedunt..... Capilli si crementur, odore serpentes fugari. Eodem odore vulve morbo strangulatas respirare. Cinere eo quidem, si in testa sint cremati, vel cum spuma argenti, scabritias oculorum ac prurigines emendari: item verrucas (‘warts’), et infantium hulcera cum melle. Capitis quoque vulnera, et omnium hulcerum sinus, addito melle ac thure” (Pliny, op. cit.. XXVIII, 20). The following may also serve to recall two other sources of sal-ammoniac: ‘“A%schines Atheniensis excrementorum cinere anginis medebatur, et tonsilis, uvisque et carcinomatis. Hoc medicamentum vocabat botryon” (of. cit.. XXVIII, 10.): and (speaking of the Ophiogenes of Cyprus, whose saliva was said to cure snake-bite) ‘“ Atque eorum sudor quoque medebatur, non modo saliva” (of. cit. XXVIII, 6). ) 4 Abu’l ‘Ala’? Zuhr ibn ‘Abdi-l-Malik ibn Zuhr, who died at Seville in 1131 A.D. He was the father of ‘Avenzoar’ of the Latins, A STUDY IN PRIMITIVE CHEMISTRY. 35 souffrance.! Les fumigations faites avec les cheveux de homme jaunissent les objects qu’elles atteignent. L’eau distillée qu’on en obtient, employée en frictions, fait pousser les eheveux.:* In practically all the cases just quoted, the cure may be regarded as the victory of the human personality in the hair over the spirits of disease, and this being so, a similar explanation necessarily follows for the medicinal uses of the sal-ammoniac into which hair passes when it is heated, The smell, and volatility of the salt offer further associa- tions of a magical character; and we begin, therefore, to understand the reasons that finally led to the classification of sal-ammoniac as one of the ‘Spirits’ of the Art. Another manifestation of a belief in the spirituality of hair and other animal sub- stances is a proneness to expect the re-appearance of the spirit in some living form. In early Islam, such an idea would be familiar to Muhammadans of Persian descent from the statement of the Avesta’ that children’s hair and nails, if not buried with suitable rites, turn into lice, while the following extracts will illustrate to what lengths the theory had extended four or five centuries later. The first is taken from the translation by M. R. Duval of a Syrio-Arabic MS. in the British Museum, which probably dates from the roth or 11th century A.D. “*Nous pouvons faire qu'un végétal devienne animal, et qu’un animal produise un autre animal. Soit par exemple les cheveux. Quand les cheveux humains pourrissent, aprés un certain temps il se forme un serpent vivant. De méme, la chair de boeuf se change en abeilles et en frelons; lVceuf devient dragon; le corbeau engendre les mouches. Bien des choses, en pourrissant et en s’altérant, engendrent des espéces d’ani- maux. De la pourriture des plantes naissent certains animaux. Quant au basilic, en pourrissant, il engendre des scorpions venimeux. De méme un grand nombre de plantes en pourrissant et en s’altérant, produisent des animaux.’”* The second is a passage from Tughra’i, an alchemist who died in 1121 A,D.,° cited by Ibn Khaldin in his ‘ Prolegomena’ (De Slane’s translation).° ‘* Nous avons plusieurs fois vu comment on peut créer des animaux sans en connaitre les differences spécifiques;’ avec de la terre et de la paille on peut faire naitre des scorpions, et avec des crins on peut former des serpents. Citons encore l’exemple (de production artificielle) mentionné par les auteurs qui ont traité de agriculture: quand les abeilles viennent 2 manquer, on peut en extraire un essaim du cadavre d’un veau. Mentionnons aussi la maniére de produire des roseaux (en plantant) des cornes d’animaux ongulés, et comment on obtient des cannes a sucre en remplissant ces cornes avec du miel avant de les planter.”’ ! For boys’ hair as a cure for gout, cf. also Pliny, of. cit., XXVIII, 9. 2 Ibnu-l-Baitar, Leclerc’s translation, Tome II, pp. 334 and 335. 3 Darmesteter’s translation of the Vendiddd (Vol. 1V.—Sacred Books of the East), pp. 186-188, 4 Berthelot, La Chimie au Moyen Age, Il, p. 155. 5 Better known for his Lamiyatu-l-‘Ajam, a lament on the misfortunes of his times. This was translated into Latin verse by Pococke, the first Laudian Professor of Arabic at Oxford, 8 III, p. 255. 1 Le., the differences that separate one group of animals from another. 36 MR. H. E. STAPLETON ON SAL-AMMONIAC : The important point of these quotations is that they are the actual arguments em- ployed by alchemists in upholding the possibility of the conversion of base metals into silver and gold. Both are taken from alchemical works, and in Tughra’i’s treatise, the author at once follows up his statements by the remark “If then such changes can be brought about by artificial means, what is to prevent similar transmutations among the metals ?”’ The argument must indeed have seemed an almost unanswerable one to Muhamma- dans of those times, for the transmutation of dead and living matter is a dogma founded upon popular observation, while its strength is sufficiently shown by the fact that it gains a certain amount of credence in European countries even at the present day.' As Maspero has pointed out, such ideas are likely to have been fostered in the early ages of Islam by the belief of the Egyptians that their gods, after death, were changed into gold, silver, and lapis lazuli;* but in all probability, a far more potent influence was the belief that existed throughout Muhammadan times in the essential unity of the world of nature. No strict line of demarcation separated plants and minerals from animals and man; all were looked upon as closely related units of a single whole. In accordance with this belief we find Arabic alchemy based upon the principle that minerals consist of Body, Soul and Spirit. By an obvious deduction it follows, that as the products of the Art, a.c., gold and silver, resemble a human body,* their difference from the baser metals may possibly be ascribed to their healthier condition. In other words, the base metals must be suffering from diseases, and these diseases it is the business of alchemy to cure. One of the clearest expositions of this doctrine that is to be found in alchemical literature, occurs in the Pretiosa Margarita Novella, written at Pola, in Istria, by one Petrus Bonus, ‘Ferrariensis Physicus subtilis,’ in the year 1330. Though the writer was a European, he is evidently drawing on Arabic authorities for his material. The extract is made from a chapter bearing the rubric, ‘In quo ostendit, quid sit Theriaca et venenum in lapide Philosophdrum, secundum antiquos Philo- sophos.’ ‘« Sic et hic lapis efficit in metallis leprosis, et ideo quandoque venenum, quandoque Theriaca dicitur. Metalla enim corrupta, que sunt quatuor,’ laborant speciebus lepre quatuor, ex aliquo quatuor humorum’ corruptorum, et sanatur per dictum lapidem, sicut 1 A case in point is the English and American belief mentioned by Dr. Annandale in a recent number of the Yournal of the Asiatic Society of Bengal (Vol. LXXIII, Part III, No. 4, 1904) that Hair—Worms represent a stage in the development of a horse-hair into an eel or snake. From the quotations just given, it seems possible that the idea may have been introduced into Europe by the Arabs. 2 Dawn of Civilisation, p. 110. 3 Ibn Khaldan, ¢vans. cit., III, p. 220. 4 Ibn Khaldan, ¢rans. cit., III, p. 212. Both this, and the previous statement are quoted from a treatise of a pupil of thé Spanish alchemist Maslama al-Majriti, who died in 1007 A.D. 6 Iron, Copper, Tin and Lead. Bonus subsequently explains that silver is also corrupt, but that it differs from the other four metals in containing a ‘ theriac,’ which enables it to purify itself and become gold in the presence of ‘the Stone.’ § ‘The four humours were Black Bile, Yellow Bile, Phlegm, and Blood, A STUDY IN PRIMITIVE CHEMISTRY. 37 lepree hominum per serpentes appropriatos.' ... Aurum autem purissimum est, et nobilissimum, et equalissimum, sicut sol inter sidera, et sicut sanguis purissimus in corpore humano temperate complexionis, carens omni extranea qualitate, et habens sanitatem summam. Et ideo ars sequens naturam, vult omnia cum hoc lapide sanare, [et est Theriaca et venenum], et in solum aurum transmutare, sicut facit natura... . Et Hali in suis Secretis: Hoc est sulphur rubeum, luminosum in tenebris: et est hyacinthus tubeus, et toxicum igneum, et interficiens et Leo victor, et malefactor, et ensis scindens, et Theriaca sanans omnem infirmitatem, etc. ... Et Haly: Hic lapis est vita mor- tuorum et eorum refectio: est etiam medicina, conservans corpus et purgans, etc... . Et Morienus: Est autem elixir medicina ex pluribus confecta, que quidem medicina infirmi- tates metallorum sanat, quemadmodum Theriaca infirmitates hominum. Unde a qui- busdam venenum appelari solet: quia sicut venenum in corpore humano, ita elixir in corpore metallino, etc.’’* _ If we recall for a moment the belief of the early Muhammadans in the medicinal potency of hair, we cannot but acknowledge that such views on the constitution of matter made it inevitable that hair should be regarded by Arabic alchemists as one of the most valuable of drugs. This we have already seen to be the case, and all that we further need to emphasise, is the fact that when hair passed from medicine to alchemy, its virtues were still ascribed to magical association with the human body. On this point, the 13th century alchemical treatise De Anzma supplies us with ample evidence. ‘* Dixit Abuali: Et loquar in hoc capitulo de capillis. Natura illorum frigida et sicca, et intrant in hoc magisterio. Si quis dividat eos per 4. partes,’ aqua illorum indurat mer- curium. Capilli sunt in multis modis, de homine grandi, de homine parvo, de mediocri, de bestiis, sed de bestiis non intrant in hoc magisterio, et sunt ibi de pilis hominum, et sunt de colera nigra, de colera citrina, et de flegmate, et de sanguine: et capilli qui intrant in magisterio ad habendum lapidem, sunt de juvenibus de XIII annis,* qui sunt de 1 The snake was always associated with A®sculapius in classical times, while the same idea is seen in the belief of the ancient Arabs that medicinal waters were inhabited by Zinn of serpent form (Robertson Smith, Religion of the Semites, p. 168). The following extract from Ambrose Pary shows that the virtue of theriac in curing the bites of poisonous animals was ascribed to the viper’s flesh that it contained, like being supposed at that time tocure like. ‘At Galeni authoritas (Lid. de the.) eam opinionem convincit, scribit enim theriacam si huic vulnerum generi ante imponatur, quam venena ad partes nobiles pervenerint, tnagno presidio esse. Convincit et ratio: theriacee enim compositionem viperina caro, subit,‘quz substantiz similitudine allicit, et ut magnes ferrum, aut ambra paleas evocat.” (Opera Chirurgica, Frankfort-on-Main ed., 1594, p. 580). % Manget’s Bibliotheca Chemica Curiosa, Geneva ed., 1702, II, p. 49. Manget prints ‘ Tyriaca’ for‘ Theriaca’ throughout the passage quoted. To this may also be added the statement of the 11th cent. Syrio-Arabic MS. (Duval’s trans., Berthelot, La Chimie au Moyen Age, Il, pp. 182 and 183. “ L’élixir ressemble au poison, 4 cause de sa violence et de sa subtilité; car il altére et dénature des corps nombreux et agglomérés, lorsqu’on fait agir sur eux une petite quantité de cet élixir. “Tl ressemble a la thériaque a cause de sa force et de son utilité, car il fait revivre les corps atténués et réduits 4 l’état devisé.” The comparison of the elixir with a poison was a Greek idea, ’Iés being a synonym amongst the Alexandrian alchemists both for the Elixir and also for the product of the combustion (‘killing’) of metals (cf. Berthelot, Collection des Anciens Alchimistes Grecs, 1, Introd,, p. 254). 8 Viz,, Earth, Air, Fire and Water. 4 The idea is the same as that of the Greek olive-farmers alluded to by Palladius. ‘With ancient Greek husbandmen it was a maxim that olives should always be planted and gathered by pure boys and virgins; the uncommon fruitfulness of the 38 MR. H. E. STAPLETON ON SAL-AMMONIACG sanguine, et de 4. humoribus, et fumus capillorum reddit cuprum de colore auri. Vali- tudines eorum multe sunt: quia faciunt de eis [per] botum barbatum,* mixti tamen cum terra magisterii. * Intellige.’”* ‘“‘Postquam scis lapidem, dicam tibi tempus colligendi et de quibus debes colligere. Tempus est illud in quo colligis sanguinem et ova, scilicet Martius, Aprilis, September et October :* quia in illo tempore sunt humores zquales, et de quibus colligas sunt pueri 6. annorum usque ad 15. annorum [usque ad 30. ut dicit Adimuerat], et non habeant in seipsis humorem majorem; et capilli qui non sint nec albi, nec nigri, nec rubei, nec citrini, nec grossi, nec tenues, nec crispi, nec plani, nec de foemina; sed sint eequales in totis suis proprietatibus. ‘‘Aptutio. Et postquam collegeris, debes lavare illos in aqua salsa, et agita ibi eos, donec sint albi.’” Nothing could be plainer from these quotations than that the virtue of the hair lay in its supposed magical qualities; while at the same time they afford some indications of the ways in which the more strictly alchemical properties of hair were utilised. The two that the writer specially signals out for notice (beyond the curious statement that the fumes of hair turn copper yellow®) are (a) its employment in the manufacture of lutes and crucibles; and (4) the utilisation of the fact that the aqueous distillate of hair possesses the property of attacking or ‘killing’ mercury. Of those included under the phrase ‘ multe valitudines,’ and referred to elsewhere in the De Anima, there may also be mentioned (c) the use of hair in the manufacture of brass; and (d) its value as a ‘cerating’ agent. In the first of these cases, the admixture of hair with the clay, though primarily made, no doubt, on account of its binding qualities, probably affords another indication of a belief in its magical virtues, since any sort of vegetable fibre would have served as well. The Egyptians of the time of Ramses II used straw in the manufacture of bricks, while at the present day, a bearer in a chemical laboratory in India, if told to lute on a crucible lid, will mix jute with the moist clay that he intends to use for the purpose. The employment of hair in the preparation of brass will be best understood by a quotation of the receipt given on p. 307 of the De Anima. olive-trees at Anazarbus in Cilicia, was attributed to their being tended by young and innocent children” ( Frazer, Golden Bough, II, p. 211): cf. also antea, p. 27, note (9); p. 35, note (I); and next paragraph of text. L The bit-bar-bit ( by £5) ‘crucible on a crucible’) mentioned by the author of the MJafatihu-l-'Ulim and other authorities of the same time as a common piece of alchemical apparatus. The description given in the Mafatihu-l-‘Ulum (ed. cit., p. 256) is as follows: “ It consists of two crucibles, one placed on the other, the upper having a perforated bottom, and the joint between the two being well luted with clay. The body to be purified is melted in the upper crucible, and drops through into the lower one; while the dross and impurity remains behind.’ A description of the apparatus is also given on p. 339 of the De Anima. 2 The Tinu-l-Hikmah (‘ Clay of Wisdom’) of the Arabs. This was generally a mixture of stone-free clay with chopped hair and dung (cf. Berthelot, La Chimie au Moyen Age, Il, pp. 152 and 166). 8 De Anima, Dictio V, Cap. XX (Artis Chemicae Principes, ed. cit., p. 1§1). 4 Spring and Harvest, when the Spirits of Nature are strongest and most active (cf. Frazer, of, cit., III, § 8, passim), 5 De Anima, Dictio VII, Cap. III (op. cit., p. 414), 8 Cf. also antea, p. 35. The copper is actually blackened. A STUDY IN PRIMITIVE CHEMISTRY. 39 Vv “Accipe de tutia' unam libram, de capillis hominis libram semis, pisa totum, et fac cum aceto distillato, et fac panes de tribus unciis, et sicca ad solem, et cum fuerint sicci, accipe de cupro tres libras, et funde, et jacta ibi duos panes, et agita tantum, donec bene misceatur, et jacta in foveis, et est bonus modus.” The remaining cases merely represent different aspects of a single reaction, since the mixture of compounds produced by the agency of the aqueous distillate from hair was also found to possess the property of readily melting—without any evolution of fumes— when dropped on to a heated metallic plate. Substances answering to this test were said to be ‘cerated,’ and owing to their loose combination, their particles were supposed to be peculiarly accessible to the transmuting influence of the Elixir.’ As regards the actual chemistry of the reactions, there can be little doubt that it depended almost entirely on the ammonium salts that were generated during the combustion of the hair. Cases (a) and (c) are instances of the use of ammonium chloride? as a flux, while in (6) and (d) the chemical reactions that occur are the formation of a chloride (or sulphide), followed in all probability in the case of mercury by the conversion of the compound first produced into a readily fusible ammonium double salt. It is easy, therefore, to understand—once the belief in the magical equality of hair and its crystalline derivative was supported by proof of their alchemical equivalence—how ammonium chloride quickly usurped the place of hair in alchemical operations. Since sal-ammoniac, when heated in a confined space, often acts like gaseous hydrochloric acid,® substances were found to be as easily attacked as if hair had been used—or probably even more so; whilst many of the products of the reaction with sal-ammoniac, e¢.g., Silver Chloride, were obtained without need of any further treatment in the desired state of ceration. There is, in fact, a marked parallelism between the history of hair and sal-ammoniac in medicine and alchemy. Just as in the case of medicine the introduction of sal- ammoniac was aided by its physiological effect, so in alchemy the chemical properties of the salt greatly facilitated its adoption. In medicine the idea of the ancient doctor was to oust the spirit of disease by a health-giving human spirit. The object of alchemy, where man takes the place of nature in perfecting a base metal into gold, was to endow the base metal with a soul or spirit (in early alchemical writings, the terms are practically synonymous), whereby it would be forthwith transformed into gold.° Fostered as Arabian ! On p. 304 of the De Anima, the following definition of Tutia occurs. ‘“ Tutia est una materia de terra naturali, afferunt etiam de Agypto; et quia lapis ille tingit latonem de tali colore, dicunt quod est unus ex lapidibus,” the alchemists, cf. p. 28 antea. Tutia was apparently, therefore, Zinc Oxide, or Carbonate. 2 E.g, “ Signum perfectionis salis hoc erit, si illius granum in laminam argenti ignitam projectum, statim liquabitur. ulla expiratione in vaporem (Theatrum Chemicum, 1659 ed., IV, p. 408). 3 Practically speaking, the ammonium salts may be taken as equivalent to ammonium chloride, as in most alchemical opera- tions common salt seems to have been added in addition to the other reagents (cf. the De Anima, passim) ; also antea, p. 28. 4 Z£.g., Fusible White Precipitate (NHggCl.3NH,Cl), made by the joint action of ammonium carbonate and ammonium chloride on mercuric chloride. i.e., one of the ‘Stones’ of +. sine 5 Cf. Watts’ Dictionary of Chemistry, Morley and Pattison Muir’s ed., 1888, Vol I, p. 202, where examples are given of the interaction of ammonium chloride with both metals and oxides. 8 Ibn Khaldan, trans. cit., III, p. 207. The Malays still believe that Gold and Tin possess personal souls, which must be conciliated before the prospector can hope to find the metals in any quantity (Skeat, Malay Magic, pp. 266 and 271). 40 MR. H. E. STAPLETON ON SAL-AMMONTAC: alchemy was, under the theistic influences of Sifiism,' nothing was likely to be more esteemed as a source of alchemical energy than the human spirit, and accordingly we find the hair (in addition to all other parts of the human. body with which spirituality was associated), in full use among the early Arabian alchemists. Subsequently, for the reasons just indicated, the place of hair was largely taken by sal-ammoniac,’ but, as is evident from the methods employed in its preparation, the magical associations that led to its adoption did not altogether pass into oblivion. The reasons that brought about the introduction of ammonium chloride into alchemy have now been sufficiently dealt with, and I only propose to add a brief discussion of the source from which the Arabs obtained their knowledge of the alchemical properties of this important substance. Passing over the improbable assumption that Jabir discovered these properties for himself,* the Greek school of Alexandria was the first to suggest itself. Against this, however, the objection may at once be made that hair and sal-ammoniac are barely mentioned by Greek alchemists.* Ofthe Persian school of alchemy, we know little more than that it existed in the early centuries of our era;° while India is ruled out of the discussion by the fact that the Sanskrit name waett, navasar, for sal-ammoniac is of alien origin.® Finally an etymological analysis of the Chinese and Arabic names for the salt suggested a possible solution of the problem. The only derivation of the Arabic Washadur that has come to my notice, is that it isa corruption of two Persian words ylo Ux, niish dara, ‘ life-giving medicine.’ This etymology, though of a suspiciously popular character, might have been accepted were it not for the fact that the Chinese name for sal-ammoniac is Aid ES, nau-sha.' It is hardly likely that if the Chinese had drawn their name for ammonium chloride from the Persian, they would have dropped half of the original name ; whereas if the Persians had taken the Chinese name, it is conceivable that the word yle dari, ‘medicine,’ might have been suffixed to the Chinese original. Hence the decision seemed to lie in the etymology 1 Jabir was a Safi, e.g., the Fihrist of Ibn Abi Ya‘qub an-Nadim (written in 988 A.D.), Fligel’s ed., p. 355. 2 Cf., e.g., the De Anima, passim. 8 Jabir wrote a Kitabu-sh-Sha‘r (‘ Book on Hair’). Alchemical pamphlets dealing with ‘ Plants,’ ‘Animals,’ ‘ Blood,’ ‘ Urine’ and ‘ Eggs,’ are also recorded from his pen (cf. Fihvist, ed. cit., p. 356). 4 The most noticeable reference to a Greek belief in the virtue of hair is a parable of Hermes, quoted, ostensibly from a lost work of Al-Farabi (the master of Ibn Sina; + 950), in the De Anima (ed. cit., p. 55). Hermes is represented as taking his son on his shoulder and exclaiming ‘The Stone is in him’ meaning thereby—so the commentator says—‘in his hair and blood.’ It is, to say the least, doubtful, and not supported from actual Greek authorities. 6 A treatise written in Pahlawi by an alchemist named Jamasb, for Ardashir, the founder of the Sasanian dynasty, (226-241 A.D.), is recorded in Haji Kh Khalfa’s Kashfu-dh-Dhunin (Fliigel’s ed., III, p. 384). ; 8 Cf. Ray, History of Hindu Chemistry, p. 54, note (1). 1 Hanbury, (Pharmaceutical Fournal, V1, 1865, p. 514) has shown that though occasionally common salt is offered as a sub- stitute, the true nau-sha of the Chinese is ammonium chloride. It is said in Pekin to be obtained from certain volcanic springs in the province of Sze-chuen, and in Tibet, The first notice of the similarity between the Chinese and Urdu names for sal- ammoniac, is due to Porter Smith (d/ateria Medica and Natural History of China, Shanghai; and Tribner, London, 1871, p. 190). I should add that I am indebted to Mr. D. Hooper of the Economic Section of the Indian Museum for affording me an opportunity of quoting the details of Hanbury’s papers that are given in this and the following note. Porter Smith only makes very casual references to Hanbury’s work, A STUDY IN PRIMITIVE CHEMISTRY. 41 of the Chinese word, If it can be shown to consist of Chinese roots, the word Nashadur is probably of Chinese origin ; if not, the Persian etymology may be accepted. As regards the second portion of the name, Porter Smith in the preface to his Materia Medica and Natural History of China states that the character #}, Sha, is connected with, and yet differentiated from, the character for ‘Stone’ # Sizh. This has been kindly verified for me from Chinese dictionaries by Mr. K. Ohmiya, a Japanese gentleman now resident in Calcutta, though he is unable to agree with Dr. Porter Smith’s extension of the meaning into an expression of the appearance and condition of a more or less per- fectly crystallised salt. Mr. Ohmiya has also been good enough to ascertain from the Same source of information that the character /Vau, consists of i to which the meaning ‘ natural salt’ is given; together with 4 the determinative for ‘Stone.’ The syllables zau-sha appear, therefore, to be capable of complete analysis into Chinese roots. We are accordingly led to the conclusion that the word Naskadur is probably the Chinese nau-sha, suffixed by the Persian word dara, The Sanskrit navasar would also seem to be simply the Chinese name in a slightly altered form. No final opinion on the subject can be given without a careful study of the writings of the Chinese school of alchemists that flourished between 200 B.C. and 4oo A.D., but this, unfortunately, is out of the question in India." It may, however, be added that the author of the Fzhr7s¢ (written at Baghdad in 988) mentions China amongst the countries for which the honour of being the birth-place of Alchemy was then claimed ;* while if it is found on investigation that the Chinese alchemists employed hair and sal-ammoniac in their operations, there is no difficulty in accounting for the subsequent dissemination of their knowledge, since the first Arab embassy visited the Court of China in 651 A.D.,° 7c. 100 years before the time of Jabir. India too was in constant communication with China from 66 A.D. I desir2 to express my great indebtedness to Maulawi Hidayat Husain, of the Calcutta Madrasah, for his willing help during the preparation of this paper. I have also to thank Dr. N. Annandale, Deputy Superintendent of the Indian Museum, (at whose request the paper was begun), for the valuable criticisms and suggestions that have so greatly eased my labour in a somewhat unfamiliar field. 1 Even Edkin’s paper (Trans. of the China Branch of the Royal Asiatic Society—Hong Kong—Part 5, 1855, Art. IV) is not available in Calcutta. I have chiefly drawn my information regarding this Chinese School from Hanbury’s account of Edkin’s paper, in his Notes on Chinese Materia Medica (Pharm. Fourn., 11, 1860-1861, p. 115), as well as from various references in Bretschneider’s Botanicon Sinicum. The chief alchemist of the school was Ko-Hung, who died in 330 A.D. 2 Ed. cit., p. 259. 3 Bretschneider (Ox the Knowledge possessed by the Ancient Chinese of the Arabs and Arabian Colonies, Triibner,1871, p. 8, quoting from the Annals of the T’ang Dynasty. Mem. 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As the Editorial Committee of the ‘“‘ Memoirs ’”’ feel that there will naturally be members of an Indiam society to whom the passages quoted by Mr. Stapleton in Latin and French will be unintelligible, and as the author of the paper is not at present in Calcutta, I have added translations (for which Mr. Stapleton is in no way responsible) of these passages in an appendix to be issued with the paper. N. ANNANDALE, Anthropological Secretary of the Asiatic Soctety of Bengal. I pp. 25-26 (from Pliny, Hist, Nat, Book xxxi, Chapter 39). ‘King Ptolemy discovered [native salt] near Pelusium while preparing a camp. Then, following this example, men began to find it by digging in the sand in the waste places between Egypt and Arabia; likewise in dry localities throughout Africa as far as the Oracle of Ammon. (This substance grows with the phases of the moon by night.) The country about Cyrene is famous for its “Ammoniac,’ so called because it mav be found beneath the sand (Greek ammos). In colour it resembles the aluminum called “split aluminum,” growing in long pieces, not being transparent, having an unpleasant taste, but being efficacious in medicine. The quality considered best is very clear and has a straight cleavage. A notable thing is told of it, namely,. that while it remains in the cavities in which it originates it is extremely light, but that when brought out into the glare of day it immediately increases in weight to an almost incredible extent. ‘The reason why is obvious—the damp exhalations of the mines buoy it up as water would do. It is commonly adulterated. with the Sicilian salt we have called Cocanic; also with that of Cyprus, which is extraordinarily like it. Salt is also dug in Spain beyond Egelasta, being found in lumps which are barely translucent. Nowadays most doctors give this kind the palm over all others. Wherever salt is found the soil is barren and produces nothing. So much for salt which appears spontaneously.” Il. pp. 28-29 (from the ‘ De Lnvestigatione Perfectionis’ ). Th: preparation of sal-ammoniac.—Sal-ammoniac is made of five parts (or two) of human urine, one part of human sweat, one of common salt, and one-and-a-half parts of the soot from logs or from sticks heated to dryness with all that appertains to them. Sublime therefrom the true and efficacious sal-ammoniac,. dissolve again in sweat, congeal, and sublime once more from common salt: the preparation is then complete. Or let it be first triturated with a preparation of purified common salt, then sublimed in a tall aludel until it is entirely extracted pure; then let it melt in a porphyry vessel (?) in the open air, if this can be done with its natural water. Otherwise, preserve it sufficiently sublimed and pure. III. p. zg (from Leclerc’s French translations, Vol. iii, p. 380). Ipnu-t-TitmMipH.—There are two kinds of it, a natural and an artificial salt. The natural kind comes from hot springs in the mountains of Khorassan, which are said to have a very intense ebullation. The natural salt is the better of the two...,..and is as clear as crystal. Ex-Guarexy.—lIt is a kind of salt......It is so strongly saline that it bites the tongue sharply. There is also a kind which is produced from the soot of baths, especially of baths heated by means of dung fires......It is efficacious against spots on the eyes, prevents the falling forward of the uvula on the gullet, and is useful in the case of sore throats. Dissolved in. water and poured out within a dwelling, it scares away reptiles ; poured into their lair, it kills them. Triturated with rice water and taken into the throat, it kills blood-suckers. SHERrFF EL-EDRISSY.-—Prepared with oil il and rubbed on in the bath over an itch of the atrabilious kind, it causes the disease to disappear. Masticated and projected into the mouths of snakes and vipers, it kills them instantaneously, Mixed with oil of eggs and used as an ointment for white leprosy, after preliminary lotions, it cures the disease, especially if the treatment is prolonged.” IV. pp. 34-35 (from Leclerc’s French translations, Vol. II, pp. 334-335.) Ar-Razi in The. Continent.—Athour the Wise says that man’s hair soaked in vinegar and applied to the bite of a mad dog, cures it ina moment. Soaked in pure wine and oil and applied to a wound on the head, it prevents inflammation, The smoke of burnt hair inhaled combats hysteria and uterine discharges, ‘Burnt hair triturated with vinegar is applied with benefit to pimples. Triturated with honey and used as an embrocation in the case of aphtheses of children, it has a marked success. If it is triturated with incense and spread on sores on the head after anointing them with pitch, or even if it is beaten up with honey and applied to the sores. it cures them. If burnt hair is triturated with litharge and rubbed in for the itch and for irritation of the eye, it causes them to pass away. Burnt hair triturated with sheeps’ milk, butter and rubbed in on ecchymoses and swellings caused by flies, is a certain remedy. Mixed with oil of roses and injected into the ear it cures ear-ache. Ibn Zuhr’s Properties—The hair of a young infant, before it has acquired consistency, carried on his person by a man who is gouty. or has been stung by a scorpion, relieves him and takes away the pain. Fumigation with human hair makes objects which the smoke reaches yellow. | Water distilled from it rubbed on the head, causes hair to grow. V. p. 35 (from Berthelot’s Za Chinie au Moyen Age, Vol. II, p. 155). “We can bring it about that a vegetable turns into an animal, and that an animal produces another (kind of) animal. Take, for example, hair. When human hair putrifies, after a time it becomes a living snake. In the same way, ox’s flesh changes into bees and hornets ; eggs become dragons ; ravens engender flies. Many things in putrifying and changing engender different kinds of animals. From the putrefaction of plants certain animals originate. Basil, as it putrifies, engenders venomous scorpions, In the same way a great number of plants produce animals as they putrify and change.” P. 35 (from the same work, Vol. III, p. 255). ‘““We have seen several times over, that it is possible to create animals without knowing the specific differences between them; with earth and straw it is possible to cause scorpions to be born, and with hair, to make snakes. Take a further case (of artificial production) mentioned by authors who. deal with agriculture: when bees become scarce, a swarm can be extracted from the dead body of a calf. Let us also cite the way in which seeds are produced by planting the horns of hoofed animals, and how sugarcane. is produced by filling the horns with honey before planting them,” VI. pp. 36-37 (from the Pretiosa Margareta Novella). ‘Thus also this stone works in leprous metals, and therefore it is sometimes called poison, sometimes the “ Antidote.” For the corrupt metals, which are four, are afflicated by four kinds of leprosy, from one or other of the four corrupt humours, and their disease is cured by the said stone, just as human leprosies are cured by the right kinds of snakes.,...,Gold, however, is the purest metal, and the noblest, and of the evenest humour, like the sun among the stars, and like the pure blood in the body of a man of temperate complexion, lacking all extraneous matter and having. in itself the sum of health, And so art, following nature, wishes to cure all things. with this stone [it is both poison and the ‘“ Antidote” and to transform them into gold alone, as nature does. .....:.... Hali says too in his Secrets, “This is the red sulphur, shining in darkness. It is the red hyacinth, the flame of venom, the murderer ‘and the victorious lion, the evil-doer, the cleaving sword, the Antidote healing all infirmity,” etc. ........ Haly. says, ““This stone is the life of the dead and their reformation : itis also a medicine which preserves and purges ili the body,” etc. ......... Morienus says, ‘‘ The elixir, however, is a medicine composed of several ingredients, and verily this medicine heals the weaknesses of the metals, just as the ‘“‘ Antidote” heals the weaknesses of men. Hence it is often called poison by some; because, just as poison in the human body, so the elixir in the metallic body,” etc. VII. pp. 37-38 (from the treatise “‘ De Anima.”) Abuali said; “I will speak in this chapter about hair. Its nature is cold and dry, and it enters into this mastery. If it is divided into its four parts, the water thereof hardens mercury. Hair is of many kinds, hair of a tall man, of a short man, of a middling man, of beasts ; but that of beasts does not enter into this mastery and the concern thereof is of human hair, both of black and of yellow complexion (?) of phlegmatic and of sanguine humour. Now the hair which enters into the mastery of the getting of the “ stone ” is that of youths of 13 years, who are sanguine, of the four humours, and the smoke of their hair makes copper of the colour of gold. Its powers are many; because they make of it by the éut-dar-bat, mixed, nevertheless with the earth of the mastery. Understand (the matter, if thou cans’t). The Ablution thereof—And after thou hast collected it (the hair), thou must wash it in salted water, and shake it, until it be white, VIII. p. 39. (from the De Anima, p. 307). “ Take of “‘ ¢w/za’’ one pound, and of human hair a pound-and-a-half, grind it thoroughly, have it distilled with vinegar; make thereof cakes of three ounces; dry in sunlight. When they are dry, take of copper three pounds, melt it and cast therein two of the cakes; shake it a little, until it is well mixed, and spread it out in small pits. This is the right way. nee eee eee. ate paint AG wha \ Ke {5 1905. ——3-0393,00--—__ I. On certain Tibetan Scrolls and Images lately brought from Gyantse.—By P Satis CHANDRA VIDYABHUSANA, M.A,, BE hooks (Price Rs. 1-8; or 25 30 Il. Sal-Ammoniac: a Study in Primitive Chemistry. 2) H. E. Stapteron, B. A., (Price Re. 1; or 1s. 6d.) III. Zhe Similarity of the Tibetan to the Kashgar- Bee Alphabet, —By The I A. HL. Francxe. (Price Rs. 2; or 2s. 10d.) ; IV. Akhemical Equipment in the Eleventh Century, A.D.—By H. E. STAPLETON ~ R.F. Azo. (In the press.) © V. Malaysian Barnacles in the Indian Museum, with a list of the Indian Pawan By N. Annanvate, B.A., D.Sc. (in the press.) VI. Ashrafpur Copper-plate Grants of Devakhadga. ee Ganca MoHan LasKAR, (In the press.) Festivals and Folklore of Gilgit. 2p GHULAM Mauommap. (In the press. ) Religion and Customs of the Uraons or aes —By the late Ree FATHER D 5.) 2a bo the press.) Note on the Bhotias of Auge and British Garhwal—By C. A. SHERRING, F.R.G.S., LCS. (In the press.) Amulets as Agents in the Prevention of Disease in Bengal. _Conipilenae in | the Off the Superintendent of Ethnography, Bengal. (In the press.) — ; 4 ; a uf . 3 ) wh eet ea os, ray + eee I es ae Ee ee MEMOIRS OF THE ASIATIC SOCIETY OF BENGAL | VOL. 1, No. 3, pp. 43—45. THE SIMILARITY OF THE TIBETAN TO THE - KASHGAR-BRAHMI ALPHABET. BY Tue Rev. A. H. FRANCKE. (WITH FIVE PLATES.) 67 _\sonlan Ingtiz,,., 2 ag Utiog OCT12 1906 Mational dues: A g CALCUTTA : PRINTED AT THE Baptist Mission Pruss, AND PUBLISHED BY Tae Asiatic Sootnty, 57, Park STREET. 1905. Price Two Rupees; or, Two Shillings and Tenpence. 21-10-05 The Similarity of the Tibetan to the Kashgar-Brahmi Alphabet. (With 5 plates.) By tHE Rev. A. H. FRANCKE. [Read 3rd May, 1905. | Although it has never been doubted that Tibet received her alphabet from India, scholars have been at variance with regard to the question, which of the various Indian scripts may be regarded as the mother of the Tibetan characters? According to H. A. Jaschke, the Tibetan alphabet was derived from the Lanthsa alphabet, and according to Sarat Chandra Das, from the Wartu characters. Although the Lanthsa, as well as the Wartu, shows many similarities to the Tibetan alphabet, both these alphabets are surpass ed in this respect by the Kashgar-Brahmi characters. I am offering for comparison five plates of alphabets in seven columns. In the first column the ordinary Tibetan ‘ headed’ characters are given ; the ‘ headless’ characters of the second column are those which are used for ordinary letter-writing and every other kind of secular writing ; the ancient dbu-med (or headless) characters of the third column were collected from the ancient rock-inscriptions of Ladakh; the Kashgar-Brahmi characters of the fourth column were copied from Dr. A. F. R. Heernle’s Plate IV. of his Weber MSS., 7.A.S.4. Part I. No. 1, 1893, and from Professor E. Leumann’s ‘ Eine von den unbekannten Litteratursprachen Mittelasiens,’ AZémoztres de ? Académie, Vol. IV. No. 8, St. Petersburg; the Wartu and Lanthsa characters of the fifth and sixth columns were copied from Sarat Chandra Das’ ‘ Sacred and Ornamental Characters of Tibet,’ F.A.S.B., Vol. LVI. Part 1; in the seventh column we find the ordinary Indian Devanagari characters. From the plates we learn at the first glance that the following Tibetan and Kashgar- Brahmi characters are of a striking similarity!: K, Kh, g,' ng, c, ch, j, ny, t, th, d, p pis, y, r,.1,sh,-s,-h: Properly speaking, there are only two characters in the whole alphabet which it is difficult to reconcile in their Tibetan and Kashgar-Brahmi forms: m and n. But it is not at all impossible that in the Kashgar-Brahmi MSS. new forms of m and n will be dis- covered which exhibit a closer relationship to the Tibetan characters than the forms known to me at present. Individual Tibetan Characters.—There are several characters in the Tibetan alphabet which do not occur in the Indian alphabet. Besides the palatals c, ch, j, the Tibetan possesses the sounds ts, ths, and dz, the characters of which are distinguished from the characters of the palatals by an additional stroke. Although the pronunciation of the Indian palatals was ts, ths, dz, instead of c, ch, j, inthe north-western districts of India, it was not the Tibetan forms of ts, ths, and dz, which were directly derived from the Indian characters, but the Tibetan palatals. The Tibetan wis a combination of /and 4 > We may say: itis a 6 with a prefixed Z Also b with other prefixes may become a w, or | The dot of the Brahmi g became a noose in the Tibetan g. Mem 4.S.B. 21=10-05. Abies THE REV. A. H. FRANCKE ON THE at any rate a v. Thus the West-Tibetan pronunciation of the word dbang, power, is wang ; and, as has been stated in my notes on a language map of West Tibet, there are several dialects in which the pronunciation of sé or v6is v. The Tibetan letter zz was derived directly from the Tibetan sh (ancient dumed form) by omitting the stroke on the left side of the sz. There is some probability that the Tibetan letter z, which does not occur in the ordinary Indian alphabet, was developed in Turkestan. The Kashgar- Brahmi form, reproduced on Plate IV, is taken from Dr. E. Leumann’s article, cited above. Professor Leumann’s transcription of this character is z. The Tibetan vowel- bearers can hardly be derived from Indian prototypes. In the case of ’a we must remem- ber that this letter was a really indigenous Tibetan letter, the proper pronunciation of which is still uncertain. Its form may be a creation of.the Tibetan mind. The form of the Tibetan a looks almost like a development of the Tibetan ya, and there are a number of words in which an original y has been dropped, or been turned into a vowel-bearer a ; yang becomes ang, yid becomes 7d, yin becomes 77, yong becomes ang, etc. But in its later development the letter a became decidedly similar to the a of the Kashmir Takri script, for which reason it was derived from it by General Cunningham. That the letter a is one of the latest Tibetan characters with regard to development, is shown by the fact that it is placed at the end of the Tibetan alphabet. Vowel-signs and compound characters.—That the vowel-signs of the Tibetan and the Kashgar-Brahmi scripts are closely related, is not to be wondered at, because also the other Indian scripts are very similar to both of them in this respect. The Tibetan pre- fixes v, Z, and s, and the Tibetan suffixes 7, 4, and y, have their closely corresponding prototypes in the Kashgar-Brahmi script. Headed and headless chavacters.—As we have seen, there are headed and _ headless characters used by the Tibetans. When writing on the ancient rock-inscriptions of West Tibet, I was of opinion that the headless characters represented an earlier type of Tibe- tan writing, and that the headed characters represented an innovation, introduced perhaps by Srong btsan sgampo. If it should, however, become evident that the Tibetan alphabet was developed in Eastern Turkestan out of the Kashgar-Brahmi characters, we might be led to believe that both Tibetan alphabets originated at about the same time. The rea- son is that the Kashgar-Brahmi characters exhibit both typ2s of writing, headed and headless. The material at my disposal has not yet allowed me to distinguish carefully between both types. From Dr. M. A. Stein’s Tibetan relics, from Endere, which can be dated, we learn that about 1,200 years ago the headed as well as the headless alphabet were already perfectly developed. The doubts about the historical accuracy of the Tibetan reports on Svong dbétsan sgampo’s and Thonmisambhota’s civilizing mission, which I raised in my article on ‘The Ancient Rock-Inscriptions of West Tibet ’ (Indian Antiquary, September, 1993), and which were independently raised by Dr. Barnett in his article ‘ Preliminary Notice of the Tibetan MSS. in the Stein Collection,’’ may receive some confirmation from the preceding 1 F.R.A.S. January, 1903. =< SIMILARITY OF THE TIBETAN TO THE KASHGAR-BRAHMI ALPHABET. 45 article. It seems to be perfectly impossible to discover an ancient Indian alphabet in|the vicinity of Udyanajwhich exhibits traces of a closer resemblance to the Tibetan alphabet than the Wartu and Lanthsa characters, although it is possible to reconstruct a list of ancient Indian Brahmi characters (or ‘development of the Brahmi characters’) taken from various monuments erected at different times and places, which contains prototypes of most Tibetan characters. What is of special interest with regard to the Kashgar-Brah- mi characters is, that in this case a whole alphabet of one time and place can be readily compared with the Tibetan alphabet. Tibetan scholars will have to learn many lessons from sand-buried Turkestan. One of the very strangest is this, that at the time of the Endere inscriptions, the classical language was aiready an archaic language. It will be well not to take the Tibetan histo- rians too literally. WANE Feb pr, é mt | eo W ‘TaIepseuenac L uUdapoyy ‘IT ld _ po ‘peu nqp quelouy WeYIqly, a ecsees Ly ‘ued nqp udsepout uezyeqty, be goue tlle “GO6E “hr J2A "dS “Vi eens, ‘Tae$eurady quUeLOUy udepopy ue,eqry TT 71d “S061 “7 189A “ESV “WARP ‘LaeSeupaag ‘eSyzUeT ‘Tye uslapojy "AT "ld “LTuyeag ue$ysey ‘peur nqp yUSTOUY uez2qL, beara lls ‘ueo nqgp usepoul ueyaqly, ueqoqty, S061 GI oA Ss Vises, syy s4 ; ‘paul n : ‘LaeZeuraa cy ‘TULye dg Srdooet SH P * Ls ueo nqp ‘esyyue Ty TYAEAA quUdTOUW udaap ULEPOs] uv$ysey ueqequy, uBqequy, ueqVaqLy, ‘A el Lite 9061 “'T ‘104 *S gw “wane ‘taeSeuead(q ‘TULYe Ig Deas ee ‘ued nqp ‘esyzuRey NULLA qusTOuUy ULOp oul 3 ue yaqty, ee os Sal ue 1.9 qq, ue qoqU, : TA eld "S061 “TA “T'S *W “weNP 4 . ‘ * A ; . / — \ 1. . Ps ; f % “os Memoirs of the Asiatic Society of © 1905 ee I On certain Tibetan Scrolls and Tware lately brought from. Gyantse—By Satis CHANDRA VIDYABHUSANA, M.A., M.R.AS. 7 (Patce Rs, 1-8; or, ie Il. Sal-Amoniac: a Study in Primitive Chemistry. rae H. E, Srapzeron, +B. A, y (delayed in the press. ) Ill. Zhe Similarity of the Tibetan to the Kashgar. Brahmi ‘Alphabet —By The A..H, FRANCKE. coe Rs, 2; or, 2s. 10d.). ; | o IV. Akhemical Equipment in the Eleventh Gul A,D.—By H. E. SrapLeroN R. F. Azo. (In the press.) | : V. Malaysian Barnacles in the Indian Museum, with a list of the Indian Peduncui By N. Annanpate, B.A., D.Sc. (In the press. ) VI. Ashvafpur Copper-plate Gtiae of Devabhadga —By GANGA Moxa Lasican, N (In the press.) Festivals and Folklore of Gilgit.—By GHULAM Manomap.. (In the press.) ee me Religion and Customs of the Uraons or Ovaons.—By the late Rev. FADER - Dek S.J. (In the press.) fOR Go, bc.9. - (Inthe Bee; the Superintendent of Deana Ee Bengal. (In He press) me Cyee ey oe a se, 2 ee at) VOL, Lito. 4 pp. 41-10 ~ . a me weil i ; \ i 4 . ALCHEMICAL EQUIPMEN T _ ELEVEN TH CEN TURY, 2eD., 7 bY H. EB, STAPLETON, B.A,, B.Sc,, 2 Indian Education Service, — ", = es ae rara® | ss Pee Wey) Re Fe AZO, i Instructor i m ae Bowd of Baaminer's one Fort William. ie : ss é, s : (WITH ONE PLATE.) - ; OCT 12 1906 CALCUTTA: Perma AT THE 2 Barris Misston PRESS, AND PUBLISHED BY Tos Asiario Soomry, 57, Park Scar Die gee ope BOO e Vaven i es ‘ 5 Price One Rupee, Hight Annas; or Two Shillings and Thréepence. ans ee ate es, ae ; | p Alchemical Equipment in the Kleventh Century, A.D. (With one plate). Sy H. E. Srapreton, B.A., B.Sc., (Oxon), Zndian Educational Service, and R. F. Azo, Instructor in Arabic, Board of Examiners’ Office, Fort William. [Read August 2nd, 1905. ] CoNnTENTS, Page I. Introduction Pe Bee ent ea eb aed beri Wepiech asi mobi tatiost vertieaher 16, Ay Me Amalysis,ob.the “Argu-s-Sandh ws ee ys oper obo ye SE III. Arabic Text 5 6 6 & 8 ao Geos Stee Ge Oi pec a ome me os INTRODUCTION. In another paper ' by one of the authors a list is given of the commoner substances that were employed by Greek alchemists of the 3rd century A.D. in their experiments on the preparation of gold and silver. The main object in inserting this list was to emphasise the absence of the particular substance whose history was being dealt with; but a secondary reason for its compilation was the discovery that the writer had just made of the treatise that will now be described. As this treatise summarises the equipment ofa Persian alchemist in the first half of the 11th century, the present paper and the earlier portion of the preceding paper may be regarded as largely interdependent, each forming a commentary on the other. The present treatise is entitled Stoll wy, ketal) pe ‘Aznu-s-San‘ah wa ‘Aunu-s- Sana‘ah (Essence of the Art and Aid tothe Workers) and was written at Baghdad in the year 426 A.H. (=1034 A.D.) by one Abu-l-Hakim Muhammad ibn ‘Abdil-l-Malik as-Salihi al-Khwarazmi al-Kathi for his patron Ar-Ra’is Abu-l-Hasan ‘Ali ibn ‘Abdillah. Neither author nor patron seems to be alluded to in the ordinary biographical sources of reference,* but a study of the contents of the treatise makes it clear that there can be little doubt as to the accuracy of the date mentioned. The florid style of the author’s Introduction, with its ten poetical quotations in less than three and a half pages, is typical of the loss in simplicity that characterises Arabic writings of the 10th and 11th centuries, while the verses that occur at the beginning of Chapter I are completely parallelled by an extract from the works of Abi Ahmad ibn Abi Bakr al-KaAtib (c. 925 A.D. ; cf. postea, p. 50, note (2)), quoted in Tha‘alibi’s Vatimatu-d-Dahr. The chief argument, however, in support of the date is the fact that the ‘Ainu-s-San‘ah can be annotated, in all its essential points, from five contemporary sources of alchemicalinformation. These are (a) the Rasa’z/of the /khwanu- s-$af/a’ (‘ Brethren of Purity’), written c. 970 A.D.; (4) the Fihrist of Ibn Abi Ya‘qub an-Nadim, written 988 A.D.; (c) the second volume (on Drugs) of the Qanan of Ibn Sina (Avicenna), written c. 1021; (d) two Syrio-Arabic treatises now in the British 1 Memoirs A.S.B. |, pp. 25-41. 2 £,g., Tha‘alibi, Yaqit, Ibnu-l-Athir, Ibn Abi Usaibi‘ah, Ibn Khallikan, Haji Khalfa, and Brockelmann, Mem. A.S.B. 2-11-05. 48 MESSRS. H. E. STAPLETON AND R. F. AZO Museum, that were edited and translated by Duval, and published in Vol. II of Berthelot’s La Chimie au Moyen Ave ; and (c) the toth Section of the MWafatihu-l‘Ulam of Al-Khwarazmi, written c. 976 A.D. The last-named author may indeed be the Qadhi Abt ‘Umar al-Khwarazmi mentioned in the short list of alchemical experts that is given at the end of the Introduction to the ‘Ainu-s-San‘ah, This list, which mentions no alchemist later than the roth century, also contains a name, Andria al-Hakim, that only seems to occur elsewhere in the alchemi- cal section of the Fihrisz. The present treatise forms part of a MS. volume of alchemical essays in the Library — of His Highness the Nawab of Rampur, and from the colophons at the end of some of the other treatises in the volume, the original MS. seems to have been mainly the work of a copyist travelling’in Armenia (e.g., to the town of Siwas) and Mesopotamia (Baghdad and Mosul) in 1283 A.D. (682 A.H.). The following may be quoted asan example :— » 23] we Fw op wey we . - we Pigs " ; a u' # usil wy) tee dy ght Making priledy AR] di SIyth paiie cll] Ady dro, & | 3) yeas BM] gSy al ll] jae 2s) dose wy? Dyas vel , Finished at Madinatu-s-Salam in the middle of Skawwa/ in the year 682, by the hand of Muhammad ibn Abi-l-Fath ibn Abi Mansiir ibn Muhammad al-Kashi. May God par- don him and his parents!’ The volume, however, has suffered much damage from replacement, and probably no part of the MS., as we now find it, is earlier than the r5th century.’ Aboutjhalf the book— the older portion—is written in a clear Naskhi hand, while the remainder, which is interpo- lated in the middle of the Maskhi, is in Nasta‘/iq. From the fragment of an index, it is evident that our treatise was originally followed by four other alchemical pamphlets, but these have all disappeared and the ‘ Ainu-s-San‘ah now occupies the last r9 pages of the MS. It is unfortunately incomplete, the sixth and seventh chapters, together with a portion of the fifth, being missing ; but even in its mutilated state, it forms a welcome addition to our previous knowledge of alchemical methods and equipment inthe rith century. Owing to the incompleteness of the treatise, nothing more than an analytical translation has been attempted ; but this has enabled much of the superfluous matter in the Introduction and subsequent chapters to be removed. The corresponding Arabic text will be found at the end of the Analysis. Special attention may be drawn to two points in connexion with the ‘Aznu-s-San‘ah. The firstis the evidence supplied by Chapters III and IV of the great importance that was attached to weights in chemical operations 700 years before the time of Black and Lavoisier. The second is the remarkable similarity that has been observed between the drawings and description of the U¢Aa/ (Aludel) and its furnace, as given on the last page of the Rampur MS., with those contained in the Swmma Perfectionis Magisterii of the author whom M. Berthelot terms the Latin Jabir. So striking indeed is theresemblance between the two that we feel compelled to add a few words of criticism regarding M. Berthelot’s | Dr. Ross, of the Calcutta Madrasah, has been good enough to examine the volume for us, and confirms this date, ON ALCHEMICAL HQUIPMENT IN THE ELEVENTH CENTURY, A.D. 49 belief in the recent origin of the alchemical knowledge current in Europe during the 13th century. To explain our meaning, we will quote two references to the Aludel that are to be found on pp. 565 and 569 respectively of the edition of the Suma that appeared at Basle in 1572 under the title Artis Chemicae Princepes. Of the three figures, Nos, 1 and 3 are illustrations of a copy of the Swma that exists in Latin MS. No. 6514 of the Bibliotheque Nationale (written c. 1300 A.D.) ;! while No. 2—that of the furnace alone—is reprinted for purposes of comparison from the Basle edition of the Summa. “¢ Si igitur volueris multam sublimationis quantitatem elevare, tunc vas aludel tantz capacitatis invenias, qudd illam suscipiat super fundum, ad elevationem unius palme. Ad illud coaptes furnum ut suscipiat aludel in medio sui cum distantia parietum suorum per duos digitos. Et furno facto, facies illi X.* auriculas, «qué distantes proportione una, ut una zequalitas sit ignis ad omnes partes illius. Tunc verd stipite ferreo in: medio fornacis ex transverso in spondilibus ejus firmato, qui a fundofornacis distet ad extensionem unius palme cum pollice suo, et ad spissitudinem unius digiti, super eo firmetur vas aludel, et circumlinatur ad furnum, quem sequens demonstrat descriptio.”’ (pp. 565 and 566; cf. Figs. 1 and 2), 3 4 /I\ ee a Figg oe ‘“‘ Ex qua materia et qua forma vas Aludel sit faciendum. Cap, XLIIII. .. . Fingatur ergo ‘concha vitrea rotunda, cujus fundus sit parve curvitatis, et in. medio spondilium ejus formetur zona vitrea circumdans eam, et super illam zonam | fundetur paries rotundus zqué distans 4 conche paricte ad grossitudinem cooperculi ipsius conche, ita ut in distantia hac cadat paries coopertorii largé sine pressura. 1 Fac-similes of these figures are to be found in Berthelot’s La Chimie au Moyen Age, |, pp. 149 and 150. % Probably a mistake for IV, as Fig. 2 shows. Manget, inthe reprint of the Summa in his Bibliotheca Chemica Curiosa, I, p. 532, also reads ‘ quatuor.’ 50 MESSRS. H. E. STAPLETON AND R. F. AZO Altitudo verd hujus parietis sit ad mensuram altitudinis parietis conche, aut pauld minus. Formentur verd duo coopertoria ad mensuram hujus_ concavitatis duorum parietum, zqualia, quorum longitudo sit equalis, et sit unius spanne, et figura eorum figura una, scilicet piramidalis, in quorum capitibus duo zqualia sint foramina: unum scilicet in uno, alterum in altero, in quibus ambobus possit cadere major galline penna, ut hic clarius cernere licebit. Est ergo conche vasis intentio, ut possit moveri secundum artificis voluntatem coopertorium illius, et quod junctura sit ingeniosa, per quam sine lutatione aliqua non pateat spiritibus egressio.”’ (pp. 569 and 570; Ch Fics 3); | M. Berthelot’s comment on this apparatus furnishes an excellent epitome of the views that we desire to criticise. He says :— | ‘““Ce sont les formes mémes des appareils du XIII° siécle. Mais on n’est pas autorisé a les faire remonter plus haut, ni surtout a les attribuer 4 Geber, comme on I’a fait jusqu’a présent. En effet, les traités arabes authentiques qui portent le nom de Geber ne renferment ni ces figures, ni leur description, ni l’exposé précis des opérations qui s’y accomplissent. Cependant, elles offrent de l’intérét, méme lorsqu’on en limite la date au XIII¢ siécle.”’ ! To these statements the ‘Ainu-s-San‘ah lends no support, whilst the similarity in principle between the aludel and furnace described above, and the uésal and mustaugad of the last pages of our analysis, proves that so far as instruments are concerned, M. Berthelot has over-estimated the inventive capacity of the Middle Ages. Agreeing, as we do, with M. Berthelot that the Swamma was finally moulded into its present form during the 13th century, two deductions seem necessarily to follow from this similarity. One is that the contents of the Summa were derived from previously-existing Arabic works on alchemy: the other, that in the 200 years or more that elapsed between the writing of the ‘Ainu-s-San‘akh in Baghdad and the compilation or editing of the Summa in Spain little or no progress in alchemy occurred. If these deductions are true, what is to prevent the ultimate affiliation of the Summa with an authentic work of Jabir?? In conclusion, we desire to express our best thanks to His Highness the Nawab of Rampur for permission to study and publish extracts from the MS. in which the ‘Ainu-s-San‘ah was found. We have also to acknowledge the assistance that Maulawi Hidayat Husain, of the Calcutta Madrasah, has given us in the preparation of this paper. 1 Loc. cit. p. 149. 2 It should be added that M. Berthelot’s disbelief in Jabir being the author of the Summa is mainly based on a considera: tion of the mystical Kitébu-r-Rahmah (Book of Pity). So far as we can ascertain he has never replied to Leclerc’s suggestion that the original of the Summa is the Kitabu-l-Khilis (Book of the Essence), of which a copy exists in Arabic MS. No, 1083 of the Bibliothéque Nationale (cf. Histoire de la Médecine Arabe, 1, p. 74; Haji Khalfa’s Kashfu-dh-hDunin, V, p. 79). ON ALCHEMICAL EQUIPMENT IN THE ELEVENTH CENTURY, A.D. 51 Il. ANALysis oF THE ‘Aznu-s-San‘ah. INTRODUCTION, The first three-and-a-half pages of the treatise are devoted to poetical and rhetorical laments on the intellectual poverty of the age, but more especially on the ill-repute into which Alchemy had fallen. This, Muhammad ibn ‘Abdi-l-Malik finally concludes, must be due to the repeated failure of unqualified experimenters. Such men, on discovering the difficulties of the path, are apt to deny the truth of the Art, thus giving the common people—who are always opposed to what they do not understand—an occasion to mock. The author continues :— ‘ But if they had followed the right path and learned its inmost truths, they would not have held it to be false, nor have belittled the intelligence of its followers. For this reason I have composed the present work dealing with the subject, at Madinatu-s-Salam (i.e., Baghdad) in the year 426 (= 1034 A.D.).' It is divided into seven concise chapters. The First Chapter deals with the Names of Substances, |their Classification, and their division into ‘ Spirits’ and ‘ Bodies,’ The Second treats of their ‘Qualities ’* and the characteristic properties of each of them. The Third deals with the Proportions and Minimum Amounts of Substances to be used in the Art. In the Fourth a distinction is drawn between those substances that are suitable for ‘the White’ and those for ‘the Red.’ ® The Fifth gives an account of the Instruments of the Art and describes the utensils that are necessary for pursuing it. The Sixth is on the substitution of one substance for another whenever some ingredient is unprocurable. The Seventh describes two Major Operations for the encouragement of those who desire to benefit by the Art. Concise statements of easy processes in every useful branch of the Art are also given. These I insert in order that the book may form a complete whole. Ihave called it ‘Aznu-s-San‘ah wa ‘Aunu-s-Sana‘ah (Essence of the Art and Aid to the Workers), and I have included in it whatever I have personally verified by experiments carried on at the cost of much bodily weariness, I have laboured at it all the days of my life, hoping for the reward of God and the thanks of men, and in order to win the approval of him for whose favorsI am thankful [...... Four lines of hyperbole 1 I.2,, two years before the death of Ibn Sina. s * - 2 @ LL taba’, ic. whether they are hot and cold, dry or moist. 8 J.z., the elixirs by means of which gold and silver can be made. 52. /. «MESSRS, H. B. STAPLETON AND R. F. AZO omitted. ..... ] Ar-Ra’is Abu-l-Hasan ‘Ali [ibn] ‘Abdillah'—May God prolong his precious life and overthrow his enemies ! Be it known that the sages and learned writers such as: ’ Andria the Sage,” Musa ibn ‘Imran al-Kalim (Moses),° Khalid ibn Yazid ibn Mu‘awiyah,* Abit Zayd al-Balkhi,’ Ma‘mar al-Juzjani,° and the Oadhi Abt ‘Umar al-Khwarazmi,' who were believers in this science and to whom the interpretations of this Art are due, in addition to many other experts of the first rank, have ceaselessly laboured at the elucidation of obscure points, with the intent that men might derive benefit from their works and profit from their writings—men who, had they been left alone to their own intelligence and common-sense, would not have acquired even the rudiments of this noble science.”’ After praising at some length these pioneers of Alchemy, Muhammad ibn ‘Abdi-l- Malik proceeds to state that although the materials of this Art are known in every coun- try and sold by every druggist, they are referred to in the Art by enigmatical names.’ His object, he says, is to explain the Art for the benefit of all men generally, and for the Ra’is in particular, but at the same time he points out that such knowledge should only be. taught to people who are worthy of it. 1 This patron of Muhammad ibn ‘Abdi-l-Malik was probably one of the nobles at the court of the Buwayhid Prince Jalalu-d- daulah, who was then overlord of ‘Iraq and resident at Baghdad. % Two alchemical works by an author, or authors, of this name are mentioned in the Fihvist (Fliigel’s ed., p. 354). In one case, the author is said to have been an inhabitant of Ephesus, who dedicated his book to Nicephorus. If this Nicephorus is the first Emperor of that name, the ‘Roman Dog’ of Harinu-r-Rashid, the date would be c. 805 A.D. 3 Moses is mentioned as an alchemist (2) by An-Nadim in the /ihrvist, p. 351; (0) in the alchemical MS. of St. Mark’s Venice; cf. Berthelot, Collections des Anciens Alchimistes Grecs, I, Introd., pp. 111 and 175. * Abu Hashim Khalid ibn Yazid ibn Mu‘awiyah ibn Abi Sufyan al-Umawi, “the first (among the Arabs) for whom books on medicine, astrology, and alchemy were translated (from foreign languages into Arabic),” + 704 A.D.; cf. Fihvist, p. 354, also p. 224, where he is said to have obtained his translations of alchemical books through the agency of Stephanos the Elder ; Ibn Khallikan (De Slane’s trans.), I, p. 481, who states the later tradition of his having learnt the Art from a Greek monk named Marianos. 6 The geographer and pupil of Al-Kindi, the famous Arab philosopher. Al-Kindi disbelieved in alchemy (Fihvist, p. 261), and though, as has been noticed by De Boer (History of Philosophy in Islam, p. 105), As-Sarakhsi, another of his pupils, was probably an alchemist, the statement of Muhammad ibn ‘Abdi-I-Malik seems to be the first indication that Aba Zayd al-Balkhi believed in the Art. He was, however, a contemporary, and (apparently) a friend of Ar-Razi, the well-known alchemical doctot (Ibn Abt Usaibi‘ah, A. Miiller’s ed., I, p. 319), and it is not impossible that the following books mentioned in Haji Khalfa’s Kashfu-dh-Dhunin (Fligel’s trans.) may have contained some references to the subject. “4193. Jamlu Masalihi-l-Anfus wa-]-Abdan, summa rerum animis et corporibus convenientium, auctore Abu Zeid Ahmad Ben Sahl Balkhi, anno 340 (inc. g Jun., 951) mortuo”’ (Vol. II, p. 623). The latter date is an error. “10328. Kitabu-l-‘Ilm wa-t-Ta‘lim, liber scientiae et institutionis, auctore Imam Abu Zeid Ahmad Ben Sahl Balkhi, post annum 322 (inc. 22nd Dec. 933) mortuo.”” (Vol. V, p. 119). 8 [bn Khaldan (‘ Prolegomena,’ De Slane’s trans., III, p. 71) mentions a Mamer es-Solemi, who was a denier of predestination. + According to De Boer, of. cit., he lived about g00 A.D. . T It is possible that this is the encyclopadist, Aba ‘Abdillah Muhammad ibn Ahmad ibn Yasuf al-Khwarazmi, who devoted the last section of his Mafatihu-l-‘Uliim to alchemy (cf. Van Vloten’s ed., Leyden, 1895, pp. 255-266). 8 For lists of the enigmatical names of ordinary chemicals that were current in Syria in the 11th cent. A.D., cf. Betthelot, La Chimie au Moyen Age, Il, pp. 157-160. The following examples may be quoted: Silver, Leprous Gold; Mercury, the ‘Water of Life; Sal-Ammoniac, the Bird of Khurasan; Sulphur, the Scorpion. ; ; : dak 4 co ON ALCHEMICAL EQUIPMENT IN THE ELEVENTH ‘CENTURY, A.D, 5 The first chapter is ds follows :— Cuarter I, ‘“‘The Chapter on the Names of Substances, their Classification, and their division into ‘ Spirits’ and ‘ Bodies.’ '”’ “ Abu-l-Hakim Muhammad ibn ‘Abdi-l-Malik as-Salihi al-Khwarazmi saith: They ask me, ‘Whence didst thou acquire Wisdom, when thou art of a people who when spoken to are like cattle?’ I reply, ‘I have served men of understanding, and he who serves Princes will himself not lack wealth.’ Although my race and birth place is of Khwarazm I am a man of ‘Iraq in my ways and disposition And my spirit will not be satisfied at the imperfection with “which the minds of other men of this age are content.’ If any created being could have risen to eminence through natural Ces, I of all men would have reached the highest place. Know—May God strengthen you!—that among these substances are fear the Seven Metals (Fawahir). They are: Gold, Silver, Copper, Iron, ‘the two Leads’ (i.e. Lead and Tin)*, and Mercury. A second class are the twelve' ‘Stones,’ viz: Sulphur, Arsenic Sulphide, ‘ Qily,’® Lime, Sal-Ammoniac, Salt, ‘Zaj,’° ‘ Marqashitha,’? ‘ Maghnisiya,’* [Alum, Borax], and ‘Martak.”® These are the roots of the Art, [and they are oe: a i 1 The classification is that adopted by the author of the Mafatthu-l.'Utam (ed. cit., p. ae H Spirits’ are those Deapecneee that volatilise on being heated; ‘ Bodies,’ those that refuse to volatilise. Jabir (afud Berthelot, La Chimie, III, p. 169) apparently divided substances into ‘ Bodies’ and ‘ Souls’ though, on the other hand, he does not seem to have drawn any strict line of demar- cation between souls and spirits. This Muhammad ibn ‘Abdi-1-Malik certainly does, as is evident from the contents of the ensuing chapter, but the contradiction between title and contents seems to show that he was not very sure of his ground. 2 Cf. the couplet of Aba Ahmad ibn Aba Bakr al-Katib (c. 925 A.D.) quoted by Browne, Literary History of Persia, p. 466, “ Wonder not at a man of ‘Iraq in whom thou seest an ocean of learning and a treasure of culture ; Wonder rather at one whose home is in the lands of ignorance if he be able to distinguish head from tail.” Also postea p. 57, note (3). 8 The Greek belief that tin was a modification of lead was still held, the latter being termed ‘black lead,’ whilst tin was ‘white lead’ (cf, Berthelot, Za Chimie, II, p. 156). 4 Jabir (Book of Pity, apud Berthelot, of. cit., III, p. 168) explains this number as being due to the astrological association of the twelve substances with the twelve signs of the Zodiac; cf. also the list given in the contemporary Syriac treatise, Berthelot, 76., Il, p. 12. 5 Sodium carbonate. Qlily is the ashes of certain plants, e.g. Salsola and Salicornia (Ar. > hurdh, or QWs ushnan), which grow near the sea, or in salty places (Ibnu-l-Baitar, fami‘u-1-Mufradat, Leclerc’s trans., I, p. 88; III, p. ). 6 Zaj is the equivalent of ‘vitriol,’ z.e., the sulphates of Iron, Copper, etc. generally in a more or less impure state ; cf, Ibnu-l-Baitar, trans. cit., Il, p 193.,and fostea, p. 56, note (6). Inthe Mafatihu-l-“Ulim Alum is included among the Zajat. 1 The Greek (and our) Pyrites, cf, Ibnu-l-Baitar, tvans. cit., III, p. 312. The Qanin of Ibn Sina has the following note on it: “ Marqashitha is of several kinds, Golden, Silvery, Copper-coloured, and Marqashitha of Iron. Each kind resembles in colour the metal after which it is called.” 8 Various black or reddish earths used by the Greeks, and following them, the Arabs, in the manufacture of glass, and for collyria (Ibnu-l-Baitar, trans. cit., Ill, p. 329; Mafatih., p. 261). In classical times in Europe, the ‘magnes lapis’ was divided into male and female varieties, the former being magnetic iron ore (the ‘Maghnatis’ of the Arabs). Possibly, therefore, the term ‘ Maghnisiya’ may here include Maghnatis, which is mentioned later in Chaps. III andIV as one of the ‘Stones’; cf. also postea p. 55, note (1); p. 53, text, and note (1). 9 Litharge ; otherwise called ‘ Murdasanj’ (Mafatth., ed., cit. p. 263; Ibnu-l-Baitar, ¢rans. cit., III, p. 311; and the Oanun), 10 MS. corrupt. 54, MESSRS. H. FE, STAPLETON AND R, F. AZO Some include among them Malachite, Lapis Lazuli, ‘ Shadanj,’! ‘ Tutia’* and ‘Usrunj,’ * but exclude Qily, Lime, Salt, Zaj and Alum. They are also divided into three other classes : ‘ Spirits,’ ‘ Souls,’ and ‘ Bodies.” The Spirits are Mercury, Sal-Ammoniac, and similar things. The Souls are Sulphur, Arsenic Sulphide, and similar things, The Bodies are Gold, Silver, Iron, Maghnisiya, and similar things. He therefore who desires to prepare any one of the Elixirs must take of the Spirit, one; of the Soul, two; and of the Body, one proportion, For example, you take of Mercury, t dirham ; of whitened Sulphur, or of Arsenic Sulphide, 2 dirhams; and of Iron, one dirham. The Body—which must be completely dissolved—forms, therefore, one-fourth of the whole, Any elixir which does not contain a Spirit, viz.: mercury, and a Soul, which is either sulphur or arsenic sulphide, and a Body, either in a dissolved or coagulated condition, is valueless, The Spirit and Soul may impart colour, even in the absence of a Body,’ but the colour they impart disappears on melting. If, however, all three are conjoined, the colour is permanent. 1 Haematite, other names for it being ‘Shadhanah,’ and ‘ Hajaru-d-Dam’ (bloodstone). Cf. Mafatih., ed. cit., II, p. 262+ Ibnu-1-Baitar, trans. cit,, II, p. at: Qaniin ; “Some of it comes from the mine, and some is obtained by the combustion, in a special way, of magnetic iron ore.’ 2 A substance of doubtful composition, but most probably impure oxide of zinc, cf. Stapleton, Memoirs, A. .B., 1, p. 30, note (1). Qanin: ‘It is produced from the smoke that rises up when copper is being purified from the stony matter, or lead, that is. mixed with it.’ Hunayn (+ 873), in his translation of Dioscorides, similarly identifies Tutia with TMouddavé, the volatile deposit that collects in copper furnaces. 3 Red Lead. Cf. Mafatih., ed. cit., p. 263: ‘ Lead is burnt, and heated in the fire until it becomes red.” 4 The following extract from the Margarita Pretiosa Novella of the Italian alchemist Bonus (c. 1330 A.D.) Ais an ex: cellent summary of the opinions of Arabian alchemists regarding the meaning of the terms ‘ Body,’ ‘ Soul,’ and Spirit.’ “Notandum est, quod antiqui Philosophi hujus artis appellaverunt corpus omne illud, quod secundum sui potentiam naturalem habet fixionem et permanentiam ad pugnam ignis, cum continua perseverantia, et super hoc habet potentiam retinendi secum in commixtione illud, quod non est corpus, et est de sui natura. Incorporeum autem, sive nOn corpus, sive animam appel- laverunt omnem id, quod secundum sui potentiam naturalem, non habet fixionem, nec permanentiam ad pugnam ignis, sed evola- tur, et evolat ab igne, et super hoc habet potentiam elevandi in fumum corpus in eo occultum, quod est de sui natura, Et hoc est anima, de qua quidam Philosophorum dixerunt eam esse aerem: quidamignem: quidam nubem: quidam vaporem incorporalissi- mum : quidam substantiam tenuissimam: quia secundum analogiam locuti sunt. Spiritum autem appellavererunt omne illud, quod subtiliatum, vel solutum, vel liquefactum ad ignem, secundum sui potentiam naturalem, habet potentiam resolvendi corpus cum anima in vaporem, vel retinendi animam cum corpore ad pugnam ignis, ut non evaporent: quia spiritus cum zequalis fuerit, facit corpus retinere animam : et cum fuerit fortis facit animam separari & corpore, et cum corpore, quoniam sine spiritu nec anima cum corpore manet, nec 4 corpore separatur cum sit ipsorum vinculum. Una tamen et eadem res in subjecto est habens omnes istas proprietates et operationes. Dum enim in liquefactione permanet ratione subtilitatis dicitur spiritus, sine quo spiritu non potest fieri generatio anime et corporis, nec conjunctio anime et corporis. Unde in toto magisterio dominatur spiritus in actu, usque quo generetur anima et corpus. Dum autem volare potest ab igne, dicitur anima: dum autem manere potest in igne, et perseverare, dicitur corpus. | Si igitur tempore generationis anima steterit in igne, et praevaluerint vires per vim spiritus, tunc Volat ab igne, et trahit secum corpus ad volatum, et permanet operans vacuus a proposito, et expectat quod jam venit, et jam recessit, et nunquam de czetero est venturum, et videtur ei mirabile. Si enim preevaluerint vires corporis, tunc super vires animz per zequalitatem spiritus, conversum de actu in hab- itum, tunc corpus retinet animam omnino, nec unquam habet anima vim fugiendi ab igne, et operans tunc habet propositum quod habuerunt tunc antiqui: et tunc spiritus permanet cum eis semper, quandoque in actu, quandoque in habitu: quod totum recipitur, ex verbis Platonis in Turba Philosophorum, et in Stellicis ex verbis Senioris, et Haly, et Rasis, et aliorum omnium. Quia igitur hoc. corpus perficit et retinet animam, et dat esse sibi et toti operi, et anima in hoc corpore suas vires demonstrat, et per spiritum, fit hoc totum, ideo digné, quamvis metaphoricé dixerunt, corpus formam esse. Unum igitur et idem secundum substantias, quandoque anima, quandoque corpus diversis respectibus” . . . (Manget, Bibliotheca Chemica Curiosa, I, p. 41, Note.) 5 J.e., when the Elixir only consists of ‘Spirit’ and ‘Soul.’ ON ALCHEMICAL EQUIPMENT IN THE ELEVENTH CENTURY, A.D. 55 ‘The strongest, and most resistant body towards fire is Maghnisiya. If it becomes clear water,—which is Mercury,'—and if there be combined with it a pure Soul, you will accomplish by means of it the great operations. . You will thus rise to the height of your ambition, attain your object, and become a Chief of Men. [ ... 4 lines of doggerel verse omitted. . . . ] The essence of the Art is to separate the Spirit from the Soul; next to kill the Soul; then to return the Spirit to it, so that it may revive and become spiritualised and capable of entering into any body.* He who deviates from this path will be able to accomplish nothing.” The chapter ends with a quotation of twelve lines of alchemical verse by an anonymous writer—possibly Khalid ibn Yazid. CHAPTER II. The Second Chapter deals with the ‘ Qualities’ of substances used in the Art, and what characterises each substance in the various operations to which they are subjected. Thus Iron is said to be: “Cold, Dry, and of great potency in making ‘the White,’ ‘the Red,’ and other tinctures of the metals. It is used in sublimations and in solutions, and from it is prepared the Tincture of the Elixir. It is of two kinds, Male and Female, Falad (Steel) being the male. The latter is that used for the preparation of Gold; while Soft Iron is the female and is used in the making of Silver. The essence of Iron is red, the crust that forms over it is red,* and its filings when killed are red also.’’* The following is a complete list of the substances mentioned. Quotations have only been added whenever anything of special interest occurs. Gold. :.... . Silver Copper . . . . Of two kinds, called respectively ‘ Savd’ and ‘ Gaym’ (Cold and Hot). The former, which is a grey variety, 1 In the Greek Dictionary of alchemical terms that is to be found in the contemporary Venice MS. (Berthelot, Collection, Trans., I, p. 11) one meaning of Magnesia is said to be Female Stimmi (cf. Pliny, Hist. Nat., X XXIII, 33 and 34). This on reduction would yield antimony or lead, both readily fusible to a liquid resembling mercury, and both capable of easy interaction with sulphur or arsenic sulphide. The passage, in fact, seems to carry us back to the Egyptian theory of lead being the mother: metal (cf. Zosimos, apud Berthelot, tvans. cit., II, p. 167). It should be observed, however, that the Arabic of the original is faulty, and hence the translation cannot altogether be relied upon. Cf. also postea p. 57, text, and note (1). ji 2 The passage is only a variation of a well-known alchemical shibboleth; cf. Jabir, Book of Pity, apud Berthelot, La Chimie, III, p. 169. 3 Lit. ‘its skin is red.’ Bio, tlie} os) wlolaell 599 yAlys glvel pilany Bosdty Colas) ve gs? Boosh ahy5, gals ogly orsty - EBL peso} ty SY cprloyi!! Ml, aml popersralt yy SiH VE chil 53 Wy) gy pas ro & 51 yom ll milo 13) At yg gem! By, pot ale}, Mem. A.S.B. 2-11-05. 56 MESSRS, H. E. STAPLETON AND R. F. AZO comes from Mosul and the towns of Syria.'! The latter is red, and is brought from Basrah and the towns of Khurasan, Iron . 2 = . (Seetabove?) Tin (Qala)? Mercury . . . . On account of its excessive heat, it has the property of killing lice.* Sulphur . . . . Both Body and Spirit.* It unites with heated bodies, and completely destroys them. It also blackens Silver. and Copper. Of its different varieties—yellow, white, and red,—the red is only found in the West and is much used in the making of Gold. The White has a strong smell. Arsenic Sulphide . Red, Yellow, Bay-coloured ( ¢ j: Dazzaj) and Grey. The ‘ Daizaj’ is the variety that is used, mixed with lime, as a depilatory. The other varieties after calcination, whiten copper and remove its offensive odour.° Oily 5 co) 6 ye, 16 eime> ees Sal-Ammoniac . Salt in 6s One Se [Borax . . . . Only mentioned incidentally as a cleansing agent, com- parable to salt. ] Z4j .. =. .°. The names ‘of i... .. 5 Ounces = 535 3 Qalqand ces ree ett 2 be Iqlimia of Gold or-‘ Marga- thitha ’ Sia LOSE Be 1 sy 1068, > 55 Female Maghnisiya—black, soft, and of a_ yielding texture a ve a 6 99 Alum of Yemen... .. 7% Ounces = 803 ,, ‘ Tinkar we i SeOunCce . = Shr fix Martak Se seas nn ans . = | 1038.7, Maghnatis os . 16 qirats = Gf, Red Armenian Borax® .J: 2 sounces =e 2k a tess ‘ Natriin 6 ee. fis oe = Bah Fay Hens’ Eggs nee .. 50 7 The total is 27584 dirhams, If you need larger quantities of the medicines than those given, multiply the weights be 1 Yaqat, who completed his geographical Dictionary J/wjamu-l-Buldan in 1224 A.D. states that the best mercury of his time (‘better than that of Khurasan ’) was drawn from Shiz, a town in the mountainous district S,W. of the Caspian, and S.E. of Lake Urmiyah, Gold, Lead, Silver and Orpiment were also obtained from the same place. §hiIz was the reputed birthplace of Zoroaster, and its famous ‘fire-temple was said to have been erected on the spot where the Magus, sent by Khusra Hurmuz (sic) ; to the Virgin Mary, fell ill and died on his return journey from Bethlehem, The sacred fire of this temple burnt without producing any ashes, and from it the flames of all the other fire-temples in Persia were re-kindled when they became extinct (ed. c?t., IIT, p. 353-)- @ Bar Bahlal (doc. cit., p. 132) states that this yellow sulphur was procured from Mt, Barimma, on the Tigris between Mosul and Takrit. 3 From the small amount of salt that is produced from 10 ratls of Qily, it would almost appear that ‘ Qily’ here means the dried soda plant, and not the ashes left after its combustion. 4 This is the naturally occurring volcanic product and is probably, therefore, ammonium chloride; cf. Ibnu-l-Baitar, zvans. i cit, IIT, p. 380; Stapleton, Memoirs A.S.B., 1, p. 29, text, and note (5). 5 Mentioned in the Qazi as a green variety, stronger in its medicinal action than Cyprian Zaj. 6 Tinkar, Red Armenian Borax, and Natran were different varieties of the Ss ‘ Birag ’ (borax) of tte Arabs (Mafatih., ed. cit-, p. 260; Ibnu-l-Baitar, trans. cit., I, pp. 289 and 289), This term certainly included other ‘fusible substances besides our Borax since Natran is sodium sesquicarbonate. The Qamin states that the Armenian was the best variety. It occurred naturally — in soft, spongy flakes, of a white, reddish, or purplish colour, ON ALCHEMICAL EQUIPMENT IN THE ELEVENTH CENTURY, A.D. 59 equally, without increasing one, or diminishing another ; lest the work should be spoilt, and your object be not attained. If you increase the weight of one substance you should add to the others proportionately. By observing this rule, you will—if it please God !— attain your object and reach the extreme limit of your desires,”’ CHAPTER IV. In this chapter, the substances mentioned in the previous chapter are divided into two classes according as they are suitable for making ‘the White,’ or ‘the Red.’ Weights of the substances—here referred to collectively as ‘Stones’ (A/jar)'—are stated as before in ratls, ounces, dirhams, and qirats, but for purposes of tabulation, only the number. of, dirhams of each need be quoted.* Substances employed. (a) For ‘the White.’ (6) For ‘the Red,’ ac ete es Pure Gold as ae | ie 5° Filings of Silver sag Fe 4° at Red Copper of Khurdsan ... . Ls, 534 Filings of Copper of Mosul he I ie Risakhtaj of Basrah is be 105 Mid Zinjar of Hims ia S06 st 32 Filings of Female Iron _... = 742 a Filings of Steel—i.e., Male Iron at ha 214 Tin (fasas Qal‘i) a3 De 10: | fe Mercury ee = 90% 262 Yellow Sulp fae 7 20224 Yellow Nee Sulphide [Ji in flakes. 256 422 Salt of Qily ... = “48 FRO This is made out of 1280 dirhams of Qily.”’ Lime—unslaked 5; ne eA 32 Sal-Ammoniac of Khurasan bat 22 54 Salt of Dough... ue Be 256 ? ves Egyptian Za) oe ye boc +535 ; Qalqant ° us 32 ‘Iqlimia,’ or ‘ Yellow Marqathitha ’ a rod . 1064 Female Maghnisiya—black, soft, and of a yielding texture. .., 6 1 The word is employed in the same sense that it possesses in the Mafatihu-l-‘Ulim— anything by which the Art can be performed, that is, anything out of which Elixir can be made” (ed, cit., p. 265)—and not in the more limited meaning of Chap, I. 2 A similar statement is found in the contemporary Syrio-Arabic treatise of the British Museum (Berthelot, Za Chimie, I, pp. 164 and 165), but the lists there given are too confused for any useful comparison to be made with them. 8 The fact that this table calls for the use of a small quantity of gold in producing gold, and a similar quantity of silver in making silver, is probably to be explained on the principle of ‘like producing like.’ 4 Corrected, MS (giys wyrniy Kinney Lo ws 45) Bynes ee ‘19 0z2=196 dirhams,’ 5 Corrected. MS. els &23y1, (4ayo Wx) y)9 5 U3 oss Pay Gly! el ‘4% 0z = 482 dirhams,’ 60 MESSRS. H. E. STAPLETON AND R. F. AZO COMPARATIVE TABLE.—Contd. Ee Substances employed. (a) For ‘the White.’ (6) For ‘the Red.’ Alum of Yemen aes a5 8024 sae Tinkar a Be: me 54 Martak as vs sh “te 102 The stone Maghnatis se oa wee 14 Armenian Borax ee teh 214 Ae Natrtn ae He we oo 84 Hens Eggs: ... sa nee sid 50° ToTaL is oer 8392 | 19182° CHAPTER V, The fifth chapter, if complete, would probably have been found to contain a full description of the instruments used in Alchemy. The MS., however, is corrupt, and after giving a list of the instruments necessary for making ‘the White,’ it breaks: off at the beginning of the corresponding list of instruments for ‘the Red’ into an account of two alchemical processes, called respectively the ‘Second Pillar’ and the ‘ Third Pillar.’ It is impossible to say whether these sections belong to Chapter V, or, as is perhaps. more likely, to Chapter VII, since the MS. ends before even the ‘ Third Pillar’ has’been fully described. We quote the list of the instruments, so far as it goes, as well as an incomplete account’ of a home-made ‘ Uz#a/’ (Aludel) that occurs in the ‘ Third Pillar.’ ‘“* An Account of the Instruments, giving details of those that should be either purchased or made for the manufacture of ‘the White.’ ”’ ‘‘Muhammad ibn Abdi-l-Malik al-Kathi saith : Among them are :— (1) A File (A%évaa) for filing silver, copper, and iron. (2) Two glass Cups (Qadah) without spouts, for the volatilisation® of silver. (3) A stone ‘ Sa/ayah’ and a‘ ihr’ *\for pounding medicines. l The Syrio-Arabic treatise also mentions the employment of yolks of eggs inits chapter on the manufacture of gold (loc. cit., p. 179). 2 Corrected. MS,, Rbe dias sty lgayo Wymeds ub, KS lpseniy uJ}, 19532 dirhams, The corrected ‘total includes the weight of Qily, but not its salt, The eggs are also excluded. 3 As-the word Zas‘dd is generally used for solids and not liquids (Mafatih., p. 264) the sublimation of some compound of silver from a mixture of silver filings and various salts, is probably here meant, and not the actual distillation of silver itself. 4 Cf, the list of instruments given in the Syrio-Arabic treatise (Joc, cit., p. 150). The Salayah and Fihr are the modern SzZ (ce) and Lorha (laj ), the oblong flat stone, and roller, used in India for making curry powder. The dimensions of the alchemical © salavoh are stated in the same treatise (Joc. c¢t., p. 167) to be 1 cubit long by 3 cubits broad, z.e. about three times the size of the common form, The Syric-Arabic author also states that the Fikr should be made of jet-black stone, ON ALCHEMICAL EQUIPMENT IN THE ELEVENTH CENTURY, A.D. 61 (4) Five large earthenware Jars (Barani), glazed inside, and provided with lids, for heating purposes. (5) Three earthenware Pots (Qudar) glazed inside, for the long Uzéa/ that is usedin volatilising' Tin and other things, together with three Covers (Mikabbat) of un- _ glazed earthenware for covering the Uzhal. (6) (a) A piece of coarsely-woven Hair Cloth,* used in the process of Hall* for Tin and other things. This process occupies 40 days. (6) A glass Funnel (Qim‘)*, over which the hair-cloth is stretched, for the recep- tion of whatever has to be dissolved. (c) A large glass Bottle (Qinninah), in the mouth of which the funnel is placed, so that the dissolved substance drops into the bottle. (2) A felt covered Basket (Sallah) or Cage (Qafas) inverted over the bottle to preserve the medicine from injury when in the dung. (7) A stone Mortar (Hawan) for pounding sulphur and similar substances. (8) A large Cup for washing mercury. (9) (a) A large Crucible (Batagah). (6) A Furnace|(Xzr). ~ (c) Bellows (1Znfakh). (zd) A pair of Pincers (Kaldatan). (ce) A ‘ Mashak’ (Ladle).’ : All these are for use in the fusing together of Mercury and Arsenic Sulphide. (10) A Cauldron (Mrvja/), or Pot (Linjir), in which to dissolve alum. l See antea, p. 60, note (3). 2 Lit, ‘a piece of hair sieve.” 8 A convenient translation of the important word Had (lit. ‘loosening ’) is ‘ Dissolution,’ It is defined in the Mafatihu-l-‘Ulim (ed, cit., p. 264) as the reducing of solid substances to the state of water, and a good idea of one method of performing it may be ob- tained from the following translation of the article on Had/ that is given in the Syrio-Arabic treatise (doc. cit,, Text, p. 81), «‘ DissoLUTION,—Take the substance after it has undergone the process of ‘Ceration’ (cf. Stapleton, Memoirs A.S.B., I, p. 39, text, and note (2), and having pounded it finely, place it in a hair sieve that is not fitted witha hoop. You must then join the sides of the sieve and tie them together with a very strong string made of hair. Next, you take a pot, and having pierced a hole in the bottom large enough tor the string to enter, you hang the thread from it. The pot should be inverted on its face and under it is placed a cup of ‘ ghadhar,’ large and wide. The sieve should be suspended by the string in the middle of the pot, and the pot placed over the cup in such a way as to cover it. ‘“‘ Then without disturbing the apparatus, you bury it in a large quantity of moist dung. Change the dung every 10 days.’ The substance will gradually dissolve and fall from the sieve in drops of red water. Take it and put it on one side. Dissolution requires 42 days or more. If you heat a dirham, and let fall on to it a single drop of this water, it will colour both its exterior and interior,’’ For a hypothetical reconstruction of this apparatus, see Plate I, Fig. 4. In the process described in the text, and figured hypothetically in Plate I, Fig. 5, the bottle—after the funnel containing the hair cloth and substance has been placed in position—is covered with a felt-covered basket (Qafas), which is then packed round with dung, In the course of 40 days the substance deliquesces by the absorption of the vapours given off from the dung and the resultant liquid collects in the bottle, 4 The well-known dictionary Lisgnu-l-‘Avab (written in the 13th cent. but based upon works of the roth cent.) has the following note on the Qzm‘, ‘It is that which is placed in the mouth of water, wine, and milk skins when they are being filled. Its name is de- rived from Feed gam‘, to enter, because it enters into the mouth of the vessel.’’ (Bulaq ed.). 6 Mashak is taken to be the Arabicised form of the Persian y&lo mdshi,a ladle. If this is correct, the list of instruments for fusing that is given in the ‘Aznu-3-San‘ah becomes identical with that given on p, 256 of the Mafatihu-l-‘Ulam, 62 ‘MESSRS. H. E. STAPLETON AND R. F. AZO (11) Phials (Qawarir) for the process of ‘ Zakhnig,’! similar to those used for holding rose-water. (12) A large Bottle for the dissolution of all the medicine, a process which occupies 33 days. The entire period of dissolution for the making of silver is therefore 73 days, besides the days on which the medicines are being prepared for dissolution. And God is the Giver of Success! ‘“ An Account of the Instruments, either purchased or chosen (°?), for the preparation of ‘the Red.’ ”’ ‘Muhammad ibn ‘Abdi-l-Malik saith: Among them are :— (1) A Salayah and a Fehr for pounding Zinjar and other selected medicines. (2) Two large earthenware Jars glazed inside, and provided with lids, for heating purposes,”’ | * * * * * * Description of the ‘ Uthal’ ( Aludel), with its Furnace. [The treatment of a mixture of various substances is being described.] . “Having pounded it (7.e., the mixture), you take the three pots of the U¢sal which are of this shape, the length of each being a cubit,’ the aperture One span, and the lips projecting about four finger-breadths. They are constructed by potters of ‘ ghadhar,* and are glazed on the inside. In addition, take three round-bottomed covers, also was =Black made of baked ghadhar, but unglazed. Their sides Red. . ; F are pierced with ahole at ‘four fingers’ distance from the top, measuring towards the rim, the size of the hole being such that a stick of the thickness of a bodkin can enter, to extract the moisture and by means of which the progress of the sublimation may be studied. The diameter of the covers is exactly the same as that of the lips of the wzéal. If these vessels cannot be procured, you take (a) acup made of ghadhar, ora ‘ Sa ghar,’* and (6) a large green jar or a ‘ Bustagah,* of the capacity of two ‘dauraqs’ of water, the weight of each dauraq being 1040 dirhams. You cut it (i.e., whichever one of the latter you choose) into two halves with a saw and take the lower half for conversion into an uthal. The method of doing this is as follows. You prepare a large disc (turs) of the ‘Clay of WA: ye Z Z Z Y % Y Hig <6. lL According to another treatise in the Rampur MS., the process of Zakhnig (lit. ‘ strangling’) is a kind of sublimation. The sub- stance under treatment is placed in a short-necked phial and heated gently until it has volatilised into the neck, 2 Lit. ‘the arm bone.’ 8 A special kind of greenish clay. 4 A large drinking cup (Persian). 5 An elongated jar for storing butter and other supplies (Persian). Taking a ‘atl’ as equal to 1 lb. of water, the capacity of the bustégah here mentioned would be a little more than 14 gallons. ON ALCHEMICAL EQUIPMENT IN THE ELEVENTH CENTURY, A.D. 63 Wisdom,”! of the breadth of two spans and the thickness of a thumb, and while it is still moist, you invert on its centre the lower half of the jar. Byexerting a little pressure, you obtain the measure of the circumference and its mark is impressed. After removing the jar, you take the cup of ghadhar, and invert it on the disc, pressing it down so that it may also leave its mark.’ This in turn is removed, and the layer left in the shade to dry. When it is well dried, you take it and having cut out the centre with a knife up to the limit of the mark of the jar, you mount it (7.c., the ring of clay that remains) on the top (?) of the lower half of the jar, just like the lips of the pots made of ghadhar. The joint is luted with clay, and when this is dry, the instrument resembles in shape the ordinary uthal. Itis then taken and half covered with ‘clay of wisdom’ to the thickness of a thumb. You also affix, half-way up, four handles of clay so that it may rest on the ‘ Mustaugad’ (furnace). Finally the clay is allowed to dry.° You next build for this w/a], a round mustaugad, similar in appearance to the mustaugad of the sweetmeat sellers, having a small door for the fuel and two openings on the right and left, at the height of a ‘skakankah’* from the ground for the smoke to go out of. The height of the top of the mustaugad from the ground is two spans and the breadth of the aperture three spans. _, The wéha/ is mounted on the mustaugad according to the annexed figure. Between. its sides and those of the mustaugad there is a space of four fingers’ for the tongue of the flame to play in, and between the bottom of the pot and the ground a distance of a span. You MW, must also make certain of the junction between wzAal and mustaugad by covering in with clay all round.° re When the wd/al is properly fixed in position, you take a little ‘ Zsftdayu-l-Fuss’ (shell lime) and having pounded it up with water, you smear it on the surface of the lip and leave 1 Earlier in the ‘ Third Pillar’ of the ‘Azu-s-San‘ah, it is mentioned that the special luting clay (‘Clay of Wisdom,’) employed by Muhammad ibn ‘Abdi-l-Malik, consisted of two-thirds Tivw-l-Hurr (clay, free from stones ; see Ibnu-l-Baitar, trans. cit., II, p. 424) and one-third of a mixture of dried dung and chopped animals’ hair. From Bar Bahlil, doc. czt., p. 137, it would seem probable that the stone-free clay used in making ‘clay of wisdom’ came from Assuan in Upper Egypt. 2 As is evident from what follows, the rim of the cup is of larger diameter than that of the jar. 3 With this compare the following extract from the contemporary Syrio-Arabic alchemical MS. published by Duval in Vol. Il. of Berthelot’s Za Chimie au Moyen Age, p. 69. “«Take a pot shaped like a ‘ Burmah,’ of the length of one cubit, and breadth two hands, and invert it on a level surface. After throwing sifted ashes round it for the space of a hand and a half, you remove the pot, and cover the ashes with clay up to the same limit. When the ring of clay is dry, lift it up and polish its surface with ‘ /sfida7’ and white of egg. Polish it a second time. [Here comes an unintelligible sentence, The copyist also seems to have omitted a sentence describing the fixing of the ring on the top of the pot.] ‘“« Then invert the pot of the wthda/ on its face and after covering it evenly with clay all round, encircle the pot with wings, one hand below the shelf (turs, lit. ‘disc’), in order that the flame of the fire may not affect whatever settles on the shelf, and so burn and damage it. Finally invert the cover on the utha/. There isa mystery in this which we shall mention when giving an account of sublimates.”’ 4 This measure of length does not seem to be mentioned in any Persian or Arabic dictionary 5 The home-made wthdl is apparently broader than the ready-made wthal mentioned at the beginning of this section, as in the case of the latter, the distance between the sides of the wthal and mustaugad would be one span. Little reliance can be placed on the drawing, for according to the description, only half the length of the «thal should be within the mustaugad. 6 Cf. the Syrio-Arabic MS., loc, cit., Text, p. 79: Mem, A.S.B, 64 MESSRS. H. E. STAPLETCN AND R. F. AZO it. Over this you sprinkle a little salt water,and then gently polish the surface with a polisher made of glass,in such a way that nothing is broken. After these preliminaries, two ratls of the medicines that you wish to sublime—and no more—are placed inside, for if you introduce a large amount, it will refuse to volatilise. You next take the cup of ghadhar, and having pierced a hole in its side, large enough fora stick of the size of a bodkin to enter, at three fingers’ distance from its rim, measuring towards the top, you invert the cup on the mark that is on the lip of the w#al, according tothe annexed figure. Then you take a little of the moistened isfida7, and pour it into the Bist S JOInte toon [At this point the MS. comes to an end.] ‘Sublimation by means of the JZustaugad. Sublimation is carried on in a pot of earthenware, a pot of glass, or a pot of gyhadhar. These are the points to be observed :— (2) The pot should be luted with ‘clay of wisdom’ besides being encircled with a collar of clay of the width of two fingers, so that it may stand firm on the mustaugad. (b) The mustaugad should be round, with a door on> span long by one span broad, and two apertures, one on “each side, for smoke, and for air to enter. (c) Between the bottom of the pot and the Mfustaugad there should bea span’s breadth, the collar of the pot being affixed at one-third of the distance from the top. (d) If the pot is of glass, it should have a wide projecting lip of the breadth of four fingers. Its cover, whicn will close it com- pletely (?), should also be of glass.” As there is little doubt that the Syrio-Arabic MS. is a volume of selections and nota single homogeneous treatise, the marked differences between the references to the wth@/ contained in this extract and those given in the note on th2 prev ous page, is very probably due to their being drawn from different sources, ON ALCHEMICAL EQUIPMENT IN THE ELEVENTH CENTURY A.D. 65 Die ARAric. Dexa, Appell Gols lll age yp deme CVI gall all Entel! uypas Jadall po Guts wash Ly shige pstyl uray Als pa Eb 2 yaitel bo eal Syl & 2h eo Lah bal « ou ne cle oily BN ate Gle J Gly LI) aod le Wl Sem Hay @ Eel & alls Tp ade all he gome del yo dyads Shel yo dybe Cle Sglally alatine 9 aeatues alal ge L % 2) er Ma)! one ay dere 20! pL! gel JU Ny AS UeBI> lanl (ees [ 3 pages (of 19 lines to the page) and 7 lines omitted. | eticd wads aly)! ge lyatrtal Ly eile LJ stiles \yiyes Also Igkley alae ISL eels Sa len! Vy So ghd Se ily! depo athens dlleryly Gpyhey ew die US psn BAI dO) ats SS 2 ais Ley (alle 5 iB, olraly lal! cle anatlly olocly ySliell sla! U3 lp UAL (ere ae Le ol sl 5 Lyaalys byods LSyeus a voiiss "lays sd C8 (au, lero gals Lam Slow! eC Lwoluy Leslgol wy dud| gUsu Le cy La! SS ud Lpmaldrg 8 yoo lersc oe lee Least 8 fall! Wee Ltd ol LAG Ld benley Ls)! po U4)! LF bogey WD Laer 0 wt? Banga PAW oe, » Vd we re Lae TROP) wh| we ws dined! Jue! wy? ave) read te} hl let for dlelic U5 lity Loot diye Lo Lovie a lo aredyly dec)! ujgey drial ils) 3 sinleroly Sle lad Ul eyo Gb) Wiley pes! Ait lmrcthey bjs Cola busters Gele AF ler Goal yo CoB JSG GbE Sy ola (tla! yo gece WU Use yh a) MS, ggil&hy b) MS. Wy jad 66 MESSRS. H. E. STAPLETON AND R. F. AZO et % gidNl Ggduiekh sill, ob G6 slash cull yoy st Le L_gleals |S4——Re Bales we rely ene) wy rye es dans ass asl yy: aw} jel alJ| O—£ i er i se esl al C Uns)? w ) us dy glee wt oy, or Olds el lye wt? uso) pv! Ly o5b jod)”y0)| ole)|y arracell ULbY!, oy we Pees) los Dk)! SD wis! <2}) gu)! b yee call ety Celle sul yr ces! gicad etre)! C 3 Cprvell chal 3 Jgdin)| Lao lp sa| ) ® metre] Eee WP rooted wy? py w* Waa ee oe 35 LJ dass By200) co aS dle (re HK» vw nelle Gy piste Lays Jl pall 130 [ 29 Lines omitted, | py Same «Sal yl JG © Weolaa Leal! le aap Wolocly yl ill sll Gob ® pio % oj sigs! gslell Sill one pS shite Bl pe yd Sly pS Le] ential SD plot p> poe # lol! pod ys ee eo werd 3 ry ey pee BI ete 8). eos Ce Be oe p—oyl vile eed sy a dl ui ai! dy Yap ep rel od yy lig Liyllel Sew 45) Gil wh Gite Gb 4 wesleyly rosd)y Gulsally Lail)y al! oy deel poly) ySliall 330 sll yo yl all pet lpolel LAS —ally GIPIy lolly yoltgally 8) gill ily ey Wl ye WUIMI jae Ni leroy SSple IA) ye bee phe bd ay dete) pel 2509 CB lly [Sy gilly ly] matte! Co cbolly Byyilly lal lero birnelly ‘ayy Ligilly ot oy Ul, gro ld ase ye a) MS. & lo Sy b) MS. inserts y between y#® and (sya c) MS. Creo d) The addition is necessary for purpose of scansion, 2) MS. (gds—0y f) MS. wl g) M.S. ws It h) The copyist has omitted two out of the total of twelve, but judging from the list given in Chapter III. these appear to be the missing substances. i) MS, J od! 5) MS. sayy =) ON ALCHEMICAL EQUIPMENT IN THE ELEVENTH CENTURY A.D. 67 ay pals «elite log poleyilly beh}! cys Sloss Lely C9) ple! a uy aI ly IyoaS! bales wy! abl ye gail log (yamrtolla woosuls Lsalls Wail Stociy Y Lege log py wl ea Ste losly ws Se) wy pl we lanl cy wy Uesu wl as yee wy? @ dust! Cbasud 239 wos we? yr aul eae! ety SI we? Ladd sy wy ddb Al ntl SSP Le SI ey ad eS N yes JG Wild te ome! Jou yl ov (ell sje wl Nome Se nti cay! Seat 08) Hy rad verre gy! pls ome Ps) eeuyl yy Ue matte)! WI le Lyncly lua’! Logily gall pat pW) ceacial lly Gell C3 pints lnarav hie oly (0 nny ler eee spall cpt Loew ld [J Coes eS Lisl) slo be lo! @ loge eis Dole eas pS) JS ily sibs a) 13S aie gl yd ome IS US Udois pre) Sy cone Oye le popire MWhysy med Uy! Gl oy @ tp.88 Risll yoo! hdd ee ad Las a wy % “9 WY Las] y ro pS | yi lee dyady @ ye w9 NY ESIKS) as J rom Bolg uh & a deals lide) yy Pye! 8 ylysJl, (= % e cprotll \yell ow pron) yp}! es Oye)! ry d PS) Lsw Corned wi ro celal ye syd Ygord ya| Leal [S] "NaS ps0) pul spl cite Ht Luo gb Lalas tybely — prone reall All yo @ tle tyler alla oad po ge! wo we tierce eo) Dope \Bly ped ° Sao ye Lalla @ lolsd Lapis tna) lyilly Coles! s! daally soled)! lst! wS)p isiall (3 ylshell oS) zy! B53) Tl Cay Sh a) MS. VALS) Le b) MS, lant c) MS. Ss d) MS. wormeeaten. 4) This line is faulty. f) MS. 68 MESSRS. H. E. STAPLETON AND R. F. AZO [ Chapter Il, 484 Lines omitted. | Sl yy | Jo NL)! age 7) oO—asre J * yok ease yxorly Se set ee 7 Al 2S yalotll yo alll GP ay le lo Iyyed Ae yiliell ada ye SU ul Gay le co Sb! Cped subs yee! Unlsdy ‘ aly dx) dalla day ‘ pele dono (09 inaly ilo aa dnyyly palye She do [ Esl" sya | Fay) Os Le bege Unley § ylilay 20,9 wyyomdy SMU 22 tl ee EY! Cty ale oposny £lotye wyptlly ST Lary Gh! LU Lpeom slediy § ile Lobe 36 Wbloy Layo estes ol " (dy sind yg Nios o2009 6 Bily0 Faery! Ldyo Uyemy a! Lstlye phe! cy 5 “Lo yilog | Layo yde ders dle ee 435) Byhe Looe! Sy ‘lye Bye as By Why Sjets! pe #3) 9° By del palo dewdy ile ary Ble dems 289! he aug ows ze Lieiy Gh) day by! Be oy © Gio deyyhy Leo yy andy | © Bil Ss ] yylile eS Bald yoUigis Lampe yy! [oy QAI] aay GY! EU Byly Lage eyglesy ltlley Lill Lary axe Fiery tle loay " yStby Cab ley © yey myo ypytey Sage Coty [/ plyo Buy J * oh ws ee Sls! IS sills § YUiIo9 LB)O Gygmodds aay eS Gi) Ged syoe Gly “LdyO Wygwoddy I Union Bho dayyly palo Easy ayo ilo Lats Gy! ye Uns y0 3) Sad londly “Layo wg Ay) rad hady ' ylBilay Layo ygiled caty Bacly Slol ape Colley ents “ply Sn BS) EBD sledge Lb! ye Siw cprblize yen | Hoe deyly palo Hygbe Lady Ads! Hives yBlog plo duodd ss “ytiley gabe dad pybly “ylsloy bay yy yey om! lady! yas! you! ror! Gyre “UlBlas pry cots pista! gly | yibles a> Ygards Agilod dle oe) Be enol Nes dan * Wguod Glee yaa) 9 om YS ANI ye Nail yee Gd bony We Ryoll: Nl the Iyaasld "dy goNt xda Lay! JI bys yg! bral NI ye GUS Glas 30} ye Gd pag IS by Ue! Sgt» onl! Ge # dled Wl ols oI pints pSzibel Coed! lgala’' p50 yo a) MS, worm-eaten: reading supplied from Chap. IV. b) MS. 929 CAS gly c) Corrected from Chap. IV. d) MS. @bye aby Wile (4, e) MS. cshsSot f) MS, (43 » corrected by calculation from Chap IV. g) MS. elk) h) MS. Ray Losdss Wrymacy al, &5lo : corrected by calculation. i) The word wits should be omitted, but no change is made as the readings of Chaps. III. and IV. are identical. j) MS, eS5y1 k) MS, gp 1) MS. GLZo Syl W239 Womredy KL, a) MS, $130} ON ALCHEMICAL EQUIPMENT IN THE ELEVENTH CENTURY, A.D. 69 [ Chapter IV, 29 lines omitted. | See AIzeMy Leytll ® (els) Alls all clisy "le ¢ yy ANI GS Galedl GY ey we W yboly wos!) (ples dal! ¢ few Oyo EDI, wy 6) AL)! one bp dose Lisbeth Yall) Byroo 35a Lely Caedy b ye! gs yds yee bey hail! onec’) ye? Sb HS Io EU) ayedy ploy! onc Ud iyo! Bydoe BS ye Ay gh GGL yyod Ry dyn Sy als} ats ep ye)! Ld Pr yds Leleyll sd yx Ulsrio debdy JUNI dgbe Baye ys Bogle dhay lad alroll Spiel lyed cle gall aS Glo} BS Ainidy sigh ale oly le adyy as eu! GP! Se) ye cod altel) ay) Gol ye ytd yy LS Lae Sal le CG) ail 5! pple el Sad path ol deve schile Gap! BION elites / lids glbiey 395 Bags dbp SB Jal coe gee yh lop, yet BU CS 5a lS slya!l Jind Ba Sindy GSA lolol cf epg) Woy UsW o—aialy Lol ld esd ey PLT Logue Lege” yeronsy HL Leal! Gb pp Bale GUS yo Elle)! ope gp dose SE Sygly Coyil Syed! Ob CS ad) cling bey HANI Bes) Jalro)| ‘Wypoo *lyiley GA ye WS olsyy degra! & Ip leds Goud FA oO Sy patos wal }day™ [ 42 “ines omitted. | on if o=) a pb Byyall 8h le Lat» JUNI pod Le) Hdl ginal J og Hayodo alel ah yloky sy ol Hglie athty yt aisuts LB BHa AS Ly Jabal] Byroe apie rer yu Leel yyab SS eehya ye Clad lyite Byroe yt Byse GS Le wm) Black Red. iygby) glyetu'l ell ble) dee HA Lai dogonde als! ae (alas Fig. 9. Jak yo Lele ALS ydd ly JUNI et dae yoo gle " alad deny Ley o_yreill pletely (pire a) MS. Pre) b) This should probably be omitted, as the first list only comprises the instruments used in the preparation of silver. c) MS, Usiuned d) MS. epm 059 e) MS. Usb f) MS. ep, 9) MS. Ge=sU h) MS. wysdeng i) MS. bet 7) MS. GBS prdaiyry z) MS. Yixbsh 1) MS, &yn00 m) Lacuna (?). n) MS, (ilas 70. MESSRS. H. BE. STAPLETON AND R. F. AZO wits) (ayebits Lane gry CH Syl yh a All ye yd) 9 gad Byte 31 ByagS sly be |yéle 5 aber yl ade EsGoIl aye yo Lenly Layd Ipleaty SU Iglesd Ute (sli Lead Iydaly larch WS) IF a8 d9}083y Coby! pst)! be buy gle Hed! yo Cell head 3a IySig plat ota” jeu ad typotdy Lal Ups)! Cle SySiy Las} lau! WAUs ial syadyi ra dndyo pul) 9 daw lowe OP pel dey Iygidy WSSU loa Ulin Casey Ae AS ny ISo daa 8 ays ae Bye0'9 yall ein leg! SRY Bed! ye Geel) Leal! GUS le By yh Hye)! Lede om ote, ES! pole) tial Iyinedy SEU pF ordeal JU Bye Cad years ? sail] tay lent ale Cosy LFgiae a lpi 3 Byhers Oiywell Cle Sogatl pnb yo pjdle a Cael! ge s Igleas ple’! TSE gle dle aed ye 88 aed ye BS oy8y Lieb) ob a) yoy lod! alpine Yee de |) yo 8) gall B32 Cale OSyiarc)l Cle Bogart ltl MU cecdy Qld GNI ye “rpley lao) GaN Lye , hey ondo pile! @)! slate Adal jo O3p— iano) Lilges athe wet yO | er Seg aye Nyilipnis vat plotter Lad Gay'Mip pool! del pars JW) gal | Aaly yyy (sell Glovtel yo Wald [ySBy aden penile oSyimell Sybicds 2! le yo Web ale Iya) ra Bye) ANS day gle Symmes ye ned gly Bosna oly 2 B20 ye 45 Igual yaSG Gta Gigly bie gle) Hin gel a Is WI) re) wad 3 dntle we typ las] elsdl bd ra s—alan Ny ye Byyoll 350 le QUI Cod CS Ca fad! le ayy Hicdk’ ope alas (i wt a dM jo)! = gual Sls Sole! Zlosiw'y! wyoaaly a) MS. 33 b) MS. cay batt olay c) MS. sey ay MS. Gale Plate 1. 5. Soe. bens. Vole In too Mem. As. ‘a CTA AK | \/ ayy " ae se Ke ee U . L777 UII LZ77 11 LTP LIT TTI CLL 222 Mn ZZ Z7 ZZ LL LA Fig. 5. S OF CARRYING OUT THE PROCESS Two METHOD or HALL. To face p. 61.] Memoirs of the Asiatic Society of Bengal. 1905. —07400— I, On certain Tibetan Scrolls and Images lately brought from Gyanise—By Pror. Satis CHANDRA VipyAsHusana, M.A., M.R.A.S. (Price Rs. 1-8; or 2s. 3@) Il. Sal-Ammoniac: a Study in Primitive Chemistry — By YH. E. Starreton, B.A., B.Sc. (Price Re. 1; or 1s. 6d.) Ill. Zhe Similarity of the Tibetan to the Kashgar-Brahmi Alphabet—By The Rev. A. H. Francxe. (Price Rs, 2; or 2s. 10d.) IV. Alkhemical Equipment in the Eleventh Century, A,D.—&y H. E. Star_etron and R. F, Azo. (Price Re. 1-8; or 2s. 3d.) V. Malaysian Barnacles in the Indian Museum, with a list of the Indian Fedunculata.— By N. ANNANDALE, B.A., D.Sc. (In the press.) VI. Ashrafpur Copper-plate Grants of Devakhadga.--By GancaA Mouan Laskar, M.A. (In the press.) Festivals and Folklore of Gilgit._—By GHuLAM MAHOMMAD, n the press.) Religion and Customs of the Uvaons or Oraons—By the late Rev. FaTHER Denon, S.J. (In the press.) Note on the Bhotias of Almova and British Garhwal—By C. A. SHERRinG, M.A., F.R.G.S., 1.C.S. (In the press.) Amulets as Agents in the Prevention of Disease in Bengal—Compiled in the Office of the Superintendent of Ethnography, Bengal. (In the press.) ine aaah Oy Si aay lek a8 5 ial Bt ON ot a . .. f a w E M 0 I R s OF THE & = ~ASIATIO SOCIETY OF BENGAL eee ‘VOL. L No, 6, pp. 73—84. ~ MALAYSTAN BARNACLES IN THE ag INDIAN MUSEUM, ee With Al List OF THE INDIAN PEDUN CULATA — BY __N. ANNANDALE, BA, D.Sc., Deputy Superintendent of the Indian Musewm. (WITH ONE PLATE.) / [ ooT12 1996 } CALCUTTA: Pawn AT THE Barns Mission PRESS, AND PUBLISHED BY — Tun Asiario Soomty, 57, Park Strevt, 1905. ———s*~Price One Rupee, Hight Annas; or Two Shillings and Threepence Wan, ‘2 J 5 eee Seeks CO ae ote en ee ies a Mh: cat Aad \ Sal | . f aie > % 2 ~ oe af Malaysian Barnacles in the Indian Museum, with a List of the Indian Pedunculata. (With one plate.) By N. Annanpate, B.A., (Oxon), D.Sc. (Epr1n.), Deputy Superintendent of the Indian Museum. | [ Read July 5th, 1905, ] CoNnTENTS. Page. I. Indian specimens of some Pedunculate species recorded from Malaysia. . . . , 73 New species of Scalpellum . . . Rae ee ate AR eigen) Gee oe 7 Remarks on complemental males in the SCUUSS mercer ls e tre ie? Geet ee Tee Wem 7 O New species of Alefas . .. . . UD AMS mira® ane OO II, A list of the Pedunculata occurring in ‘the seas a Bash India Coil at ght asl teitts O2 I STALKED BARNACLES FROM WESTERN MALAYSIA, Of Stalked Barnacles already known from the western section of the Malay Archipe- lago, the Indian Museum possesses examples of the following, none of which have hitherto been included in the Indian’ Marine Fauna :— 1. Fecilasma amygdalum, C. W. Aurivillius, 1894. _ One specimen from the Andamans. Previously known from Java. 2. LDuchelaspis equina, Lanchester, 1902. Numerous specimens on the limbs and carapace of Doclea ovis and ane crabs from shallow water off the Ganjam Coast. They exhibit the same variety as regards the terga as that noted by the author of the species (P.Z.S. 1902 (2), p. 376), but the membrane is uniformly opaque.* Previously known from Trengganu, Malay Peninsula. 3. Alepas indica, Gruvel, 1901. ee he OD Several specimens on floating wood from the Nicobars. The only locality hitherto recorded is Singapore. The specimens on which the new species described below are based were presented to the Indian Museum by Capt.. F. Worsley and the Eastern Telegraph Company. As very few Barnacles have been reported from the same part of Malaysia, it is not’ surprising that they should be new. They are distinct. from any dredged by. the R.LM.S. Ship 1 It should be noted that Continental writers on Marine Zoology, use the term “ Indian,” or its equivalent in their own lane guages, with a wider significance than British and Indian naturalists usually adopt. Hcek’s loafers indicum comes from the Banda Sea, while Gruvel includes Singapore in l’Inde Anglaise. 4 This is not the case with some specimens which I have lately examined in Ceylon. All our specimens in the Indian Museum are very small. Oct. 4th, 1905. Mem. A.S,B, ¢ 23-10-05, 74 DR. N. ANNANDALE ‘Investigator,’’ whose collection of Cirripedia Pedunculata I hope to describe shortly ; but it is very possible that all of them exist in the Indian seas. Their localities and the names given them are as follows :— 1. Scalpellum inerme ... Bali Straits : 160 fathoms. 2 4 sociabrle om He H. 3. Alepas malaysiana ... Gaspar Straits’ some, 4. >» «— ghgas .sa1 Balt’ Stratis os 16OMmmEe Of the tour species, it will be seen that two belong to the genus Sca/Zellum, which occurs in all seas and has a range in depth from about twenty to at least two thousand fathoms. The other two represent the genus A/efas—a much smaller genus confined to warm and temperate regions and occurring both on the surface attached to floating objects and at considerable, but not, so far as is known, at great depths. Scalpellum inerme is represented by a single female specimen, which was probably adult but did not happen to be breeding when captured. It appears to be the largest Stalked Barnacle as yet described, and cannot be confused with any other known species, the enormous development of the membranous part of the capitulum, the relatively small size but compact structure of the calcified plates of the same region, the regular and complete armature and considerable length of its peduncle, distinguishing it, combined with its bulk, from all other Sca/fe/la. In the case of the type specimen, the whole of the capitulum and part of the stalk were concealed beneath an incrusting Alcyonarian ; but the connection between the two organisms was probably fortuitous, as the same Alcyon- arian had also overgrown the valves of one of the largest specimens of S. soczabile, despite the hairiness of its membrane. (No degeneration of the calcified plates had taken place in the case of the latter specimen as a result of its occlusion.) Of S. sociabile we have a large number of hermaphrodite individuals of different ages and belonging to two distinct assemblages, the larger of which was ultimately attached to the peduncle of S. zzerme, the smaller to that of A/epas gigas. In each case the young of one individual or of its neighbours have settled upon its capitulum and peduncle, and have in their turn been similarly obsessed ; so that what may almost be calleda branching colony has arisen, though of course there is no organic connection between the individuals which compose it. The capitula of those individuals which are not covered with the Alcyonarian support a plentiful growth of a small Hydrozoon. The affinities of S. soczabz/e would seem to be with S. molucccanum, Hoek, and S. molle, Aur.; but without examining specimens of all the species in question it is difficult to pronounce a definite opinion on this point. In any case, the new form appears to be worthy of true specific rank, Alepas gigas apparently reaches a larger size than any species of its genus hitherto described ; while the scattered hairs on the surface of its integument appear to be unique as far as A/epas is concerned. Unfortunately only one specimen was taken. Itis probably adult, but bears no eggs. The opaque integument of this and the succeeding form is characteristic of species attached to the bottom, those which adhere to floating objects being frequently (as in the case of A. imdica) quite transparent. ) ON INDO-MALAYAN BARNACLES. 95 Of A. malaysiana two specimens were obtained—a very young individual and another, probably adult, to the peduncle of which the former was fastened. In some respects this species resembles A. /ankesteri, Gruvel,' and its allies; but itis distinguished from them externally by the possession of a regular carinal crest and by other peculiarities. SCALPELLUM INERME, Sp. nov. Description— Capitulum \aterally compressed, almost quadrilateral, formed of stout, rather brittle, feebly translucent, smooth membrane, to the inner surface of which 14 small, thick, white, opaque plates are attached, being invisible externally except for the upper part of the terga, carina and scuta and the free extremity of the carinal latus. The lines of growth are well marked upon them. Cavzna bent on itself at an angle and differen- tiated into a vertical and a horizontal limb, a prominent tooth which terminates in the umbo occurring at their point of junction. Dorsal surface of horizontal limb convex ; lateral surfaces rounded, low; the former, as seen from above, expanding gradually from point of junction and somewhat dilated at the free extremity. Vertical limb flat on the dorsal surface except for a slight median ridge; no ‘distinct borders; sides for the most part almost vertical, deeply concave near junction of two limbs; general form of limb, as seen from behind, a narrow isosceles triangle, but with a wedge-shaped base. Scuta also differentiated into two parts, the lower of which is subtriangular, with the lateral margin feebly convex, the basal margin slightly concave and the occludent margin almost straight ; che upper or tergal part narrow, elongated, rectangular ; these two parts united by a narrow, depressed strip running down occludent margin of each; umbo at junction of two parts; the lower part deeply concave internally in contact with the mantle. erga ». -shaped, the scutal border very deeply excavated ; umbo at apex, near upper margin of capitulum, widely separated from free extremity of carina. Upper Latus very small, widely separated from other plates, rhomboidal, with five facets on its external surface ; umbo near centre. ostra/l Latus leaf-shaped, pointed at occludent extremity, blunt towards inframedian latus, with a slightly curved ridge along its major axis. Zn/fra med- tan Latus small, subquadrangular, oblong ; the major axis carino-scutal, with three facets on external surface and a narrow depressed slip inferiorto them. Carznal Latus crescen- tic, protruding, with an additional flattened strip running along its middle third on the carinal margin. Rostrum saddle-shaped, astride occludent surface of the capitulum, with its apex penetrating the membrane nearly to the external surface ; part of each limb in- ternal to rostral latus. _Peduncle stout, cylindrical, flexed, of equal diameter throughout, about 14 times as long as capitulum, armed with 45 rings of regular, homogeneous, oval scales arranged in such a way that they overlap at the ends round the circle, and covered with a thick membrane plentifully set with short brownish hairs. (Possibly similar hairs would be found on the capitular membrane of an individual which had not been occluded by another organism). 1 Trans. Linn, Soc., Zool. (2) VIII, p. 282. 76 DR. N. ANNANDALE Dimenstons— Length of Capitulum aes .. 60mm.» » Breadth of sf a ode! 14a ie ce Thickness of ,, ae a LOmee Length of Peduncle asi 00 Ole Diameter of ,, Py pines : Appendages, ete.— farst Cirrus widely separated from second ; its basal joint broad, much compressed dorso-ventrally ; the two rami highly differentiated ; anterior ramus broad and rather short, strongly lobed on its posterior, more feebly on its anterior margin ; the ventral surface of its anterior half convex and covered with short silky hairs, that of the posterior half con- cave and bare except for a marginal fringe of similar hairs. Both surfaces of posterior ramus convex, the anterior and posterior halves less differentiated, the whole of the ven- tral surface hairy ; dorsal surface fitting into concave posterior half of ventral surface of anterior ramus ; the whole ramus longer than the anterior by three joints, pointed at free extremity. Second to Stath Cirri offering no peculiarity except that the sete which fringe their anterior margin are extremely fine and rather short. Anal Appendages short and very slender, with nine joints and a terminal bunch of fine hairs, the tip of which reaches the centre of the third j joint of the sixth cirrus. Penzs absent. Mouth- Parts— Labrum prominent, strongly bullate, constricted at the base. Mandibles large, with 5 main teeth ; two smaller teeth between the outermost and the next large one; the four innermost main teeth subequal, the outermost simple, triangular. Maxz//e with free edge concave towards outermost spine; spines numerous, feebly differe ntiated, outermost spine and several near the centre lar- gest. Fig. 1.—x1o. : Scalpellum inerme, Observations— ends: The anus is unusually large in this species, being a vertical slit with swollen lips. The whole body is of a uniform yellowish tint and there is’ no trace of pigmentation at any point on the surface. These characters may be of impor- tance in diagnosing some of the deep-sea forms. S. inerme differs from any species of the genus previously described in having more than four main teeth on its mandible. Gruvel in his Monographie des Cirrhipédes, (Paris, 1905), in defining the genus says, “ Mandibles avec trois ou quatre dents,” while Darwin wrote, ‘The mandibles have either three or four main teeth, generally with either one or two small teeth intermediate between the first and second large teeth,’ (A Monograph of the Cir- vipedia, Lepadide, p. 220, 1851). Considering the other peculiarities of the species, there ON INDO-MALAYAN BARNACLES. 77 might be some grounds for regarding it as the representative of a new genus, but (leaving out of account the fact that it is only known from a single specimen which was probably living under abnormal conditions), its affinities lie so clearly with Sca/pe//um that I do not think this course would be justifiable. In the type both mandibles have been examined ; their condition seems normal, as there is no variation between the left and the right. SCALPELLUM SOCIABILE, Sp. nov. Description — Capitulum sub-triangular, with occludent edge of valves straight and vertical; 14 delicate, opaque, white, striated plates with lines of growth well marked on their ex- ternal surface; plates entirely covered and partially concealed by a thin, tough, hairy membrane of a brownish shade, not very widely separated from one another, perfectly calcified. The hairs are short and rather coarse, most aboundant over the carina, the oc- cludent margin of the terga and scuta and the base of the capitulum. Carzna simply bowed in a moderate arc, its free extremity in contact with the terga but not between them ; dorsal surface slightly concave, with borders feebly developed ; lateral margins almost straight ; umbo terminal. Terga large, triangular, with scutal margin sloping up- wards from carinal to scutal margin, which is straight and vertical; carinal margin straight, forming an acute angle with occludent margin ; umbo terminal, not retroverted. Scuéa irregularly quadrilateral, subtriangular ; occludent margin slightly convex outwards ; basal margin practically straight, horizontal; lateral margin almost straight, meeting tergal margin, which is also almost straight, at an acute angle ; umbo terminal, overlap- ping tergum slightly, feebly retroverted ; a portion of the plate, forming a scalene triangle with the junction between the tergal and lateral margins as apex, depressed from with- out, the remainder being convex outwards and concave from within. Median Latus an ir- regular pentagon with the dorsal angle very acute, inclined towards the scutum ; basal and carinal margins forming an obtuse angle. Carina/ Latus horn-shaped, protuberant, with the free extremity turned upwards and slightly inwards ; the bases of the two latera meeting behind the carina. Lnframedian Latus small, subtriangular, with apex uppermost but reflected slightly above the upper margin of the carinal latus. Carina/ J/atus long, narrow, with its lower margin slightly excavated and its upper margin correspondingly arched, blunt towards inframedian latus, sharply pointed over rostrum. ostrum small, triangular, generally overlapped at least partially by the carinal latera, concealed beneath membrane. Peduncle cylindrical, but often swollen irregularly in the middle ; generally more or less contracted at the base; of varying length, with eight or nine alternating series of narrow, oval plates ; about eight plates in each series, all covered with hairy membrane. Dimensions— Length of Capitulum as noo Shh igen Breadth of Be cot eh 2 OM bee Thickness of ,, is Lt eT Over 78; DR.AN. ANNANDALE Appendages, etc.— First Cirrus not very widely separated from second ; the two rami not highly differentiated, both gradually diminishing towards tip and provided with a terminal bunch of hairs, neither deeply lobed at the edge, both flattened dorso-ventrally ; anterior ramus slightly broader than posterior ; posterior fitting into naked concave posterior half of anterior; the re- mainder of the ventral surface of both covered with short, silky hairs. ane reine a Anal Appendages short, consisting of mandible. a broad, antero-posteriorly flattened proximal joint and four minute, more or less cylindrical distal joints ; the outer margin of the former almost straight but with an excavation near the base, the margin directed towards the anus strong- ly convex, meeting the margin of its neighbour 1n the middle line ; this joint longer than the sum of the others; the terminal joint not reaching the middle of the second joint of the sixth cirrus. Pen7s stout and long, covered with minute hairs, not distinctly TEs, aR g. 3.—X30. Scalpellum soctabile, anal appendages annulated. from behind, Mouth- Parts— Labrum rather small, not very prominent. Mandzbles with three teeth, the inner- most long and simple, very blunt, the second and third widely separated, small. Maxilla with free surface concave towards inner bristle, slightly convex towards other extremity ; bristles not highly differentiated. Observations— There are traces of pigment in this species in the form of minute, star-shaped cells on the surface of the mouth-parts and of blotches on the proximal joints of the cirri and a suffusion on the anal appendages. The pigment is of a purplish colour. The anal appendages are noteworthy. The mouth-parts are feebly developed. I do not know of any other Sca/pel/um which is quite so gregarious as this species. In some other forms, e.g., S. sguamuliferum (which is by far the most abundant in the deeper parts of the Bay of Bengal), numerous individual may be found attached to the same object (c.g., to the glassy filaments of a Zya/onema or, more rarely, the shell of a Xenophora) and occasionally one individual grows up on the peduncle or capitulum of another ; but the practice is not carried to the extent of young individuals using, generation after genera- tion, their parents as a support. These instances add point to Heek’s suggestion as to the origin of dwarf or complemental males in the genera Scalpellum and Lbla :-— ‘‘ In some of these species specimens attached themselves to each other as well as to other objects, and they developed all into ordinary hermaphrodite specimens. In one of these species, however, young specimens attached to full-grown older ones, though ON INDO-MALAYAN BARNACLES. 79 developing into animals of the ordinary shape with a capitulum and a peduncle, did not acquire the size of the older specimens, and lost their female genital apparatus ”’ (Challenger Reports, Vol. X, Crrripedia (2), p. 21). In S. sguamuliferum, in which the complemental males can only be found occasion- ally, young hermaphrodites and complemental males occur together on the edge of the opening and are difficult to distinguish from one another by the naked eye, the males having a well developed peduncle in spite oftheir minute size. Inbreeding specimens of S. soczabzle no males were found ; but the same thing has occurred with respect to several assemblages of S. squamuliferum, which were just as rich in individuals and some of the individuals of which were breeding. Possibly cross-fertilization is necessary or beneficial from time to time, but not invariably, just as fertilization only occurs at all either periodically or under cer- tain conditions in many of the lower Crustacea. Even in those species of Scadpellum in which complemental males are believed to be always absent (e.g., S. dalanoides, Hoek), it is quite probable that this may be the case, for very little can be known of the bio- nomics of the fauna of the oceanic abysses even under the most favourable conditions. A solitary specimen, or half a dozen specimens, in the way of which the dredge has chanced to come, may be the sole representative or representatives, as far as zoologists are con- cerned, of a species extremely common in its own place. Moreover, the few examples of such species in our museums can only be examined dead, and (even though the minute structures of the internal organs of specimens from great depths are often in an extra- ordinarily good state of preservation, whatever may have happened to their integument), it is by no means safe to argue similarity of function from similarity of structure in all cases. ne Several of the individuals in the two assemblages of S. socadzle bear eggs. Theseare arranged in large, fan-shaped lamelle on each side of the body. Each lamella is one layer deep but contains a considerable number (over 50) of ova. It is attached at its base to a well-defined club-shaped process of the sack or mantle. The eggs are minute, nearly globular, but with one axis very slightly longer than the other two, of a pale yellow colour. All of them, in different individuals, seem to have reached approximately the same stage of development, which is one of segmentation. In connection with the formation of the assemblages it would be interesting to know how long the life of an individual lasts. There are many minute individuals among the specimens, but it seems improbable that a whole year should have elapsed between the birth of such small ones and the production of the eggs which were commencing to develop when the specimens were taken. It is known that some Barnacles' grow with great rapi- dity (see Darwin, of. cit., p. 63). I have seen many flourishing assemblages of Leas Jascicularis attached to floating feathers off the coast of Iceland (Westman Straits), and it is obvious that such species as Dichelaspis equina and LD. pellucida must perish whenever their host, be it crab or sea-snake, casts its skin. The enormous swarms of such Crus- tacea as Calanus finmarchicus in the seas of north-western Europe show that a high l Ihave lately obtained a specimen of Balanus tintinnabulum (Linn.) from a buoy in the Pamben Channel which had only been in the water for about twelve months. The shell measures 65 mm, by 60 mm, Sept. 25th, 1905, 80 DR. N. ANNANDALE temperature is not necessary for luxuriant reproduction and growth in marine animals. I mention this fact because it must be remembered that the abysses even of tropical oceans are cold. ALEPAS GIGAS, Sp. nov. Description— Capitulum distinct from peduncle, subglobular, laterally compressed towards the edge of and above the opening, slightly turned up at the extremity of the cari- nal edge, with no definite crest, but with a slightly thickened carinal ridge which becomes obliterated on the peduncle ; opening vertical, narrow, rather long, with feebly protuberant non-tubular lips. Integument thick, opaque, yellow, smooth for the most part, but with a few branching striz and with straight wrinkles which tend to run at right angles to the major axis of the opening; short, stout hairs scattered singly on the surface. Scufa large, almond-shaped, feebly differentiated, meeting in the muddle line below the opening. Feduncle considerably longer than capitulum, with the diameter increasing grade from above downwards, circular in cross section, profusely and regularly annulated, its hairs longer and slightly more numerous than those on the capitulum. Dimensions— Length of Capitulum Bs »- =44-mm. Breadth of . ake Jaen? Oran, Length of Peduncle ss Bei 55 Diameter of _,, (centre) Sea SOT Appendages, ett.— First Cirrus with both joints long, slender, sub-cylindrical, separated from te 2nd cirrus by a considerable gap. Remaining cirri composed of a very large number of short joints, long and slender. /%/¢h Crvrus with posterior ramus moderately slender, composed of about 24 joints, not more than one-half as long and a third as thick as anterior ramus. Sixth Cirrus in much the same condition, with posterior ramus slightly stouter but not relatively longer, with the same number of joints. Anal Appendages swollen at the base, cylindrical, with 10 joints, the terminal bunch of hairs reaching slightly farther than the point of junction of the two rami of the sixth cirrus. ens short, stout, closely ringed, not reaching as far forward as the mouth. Mouth- Farts— Labrum small, feebly protuberant, simple. Mandzéd/es with 3 teeth; the innermost tooth dichotomous, the two branches having something of the appearance of a crab’s chela ; the two outer teeth simple, sub-equal; the body of the mandible partially clad with short spines, the tips of which do not reach the cutting edge; their pattern is shown in Fig. 34, Pl. VIII. Maxille closely resembling those of A. ankestert, Gruvel, ON INDO-MALAYAN BARNACLES. 81 Observations— The fact that three species of A/efas, out of the four represented in the Indian Museum collection, prove to be new, while the fourth has only recently been described, probably argues that the genus is considerably more prolific than was hitherto thought. So large a number of species have been diagnosed within the last few years that there can be little doubt that more will be discovered in the Oriental seas when further investigations are made. ALEPAS MALAYSIANA, Sp. nov. Capitulum distinct from peduncle, laterally compressed, almost triangular, with oc- cludent border convex outwards below opening, covered with a reticulation of fine striae, with deeper wrinkles running at right angles to the main axis of the opening ; no plates ; a distinct but low carinal crest. Opening large, oval, vertical, with tumid, fringed lips continous above but discontinous below. Integument opaque, dirty white. Feduncle \aterally compressed, irregularly annulated, almost as long as capitulum, of the same width throughout except at the base, where it expands into a flat disk. Dimenstons— Length of Capitulum BE sos) aia, Breadth of ae oF oes Sa Thickness of ,, Siele oon | SOSy 1 5p Length of Peduncle aoe fe tae - Appendages, etc.— First Cirrus with both rami slender and very short, widely separated from second cirrus. Remaining cirri long and attenuated. Posterior ramus of Fi/th Ciyrus reduced to a mere thread, less than one-third as long as anterior ramus. Sxthctrrusinmuch the same condition, but with the posterior ramus relatively even shorter and finer. Anal Appendages slender, rather short, not swollen at the base, with about eight joints. Péenzs long, slender, indistinctly annulated. Mouth-Parts— Labrum fairly prominent, simple. Mandzé/e with four teeth, the two innermost quite separate from one another, straight, simple, rather small. Observations— Unfortunately, owing to its small size and to lack of material, I can give no more than mere a diagnosis of this species. It appears to be closely related to A. lankesterit, Gruvel, from the West Indies, but can be distinguished by its larger opening, carinal crest and opaque integument. Without a more detailed examination it is impossible to say how far the internal characters of the two species agree. Mem. A.S.B. 82 DR. N. ANNANDALE II, INDIAN STALKED BARNACLES. It is convenient that lists of the Indian Fauna should be published in India, and I have therefore ventured to print in these Memoirs a list consisting partly of names which are, for the present, momdna nuda. This reproach, however, will, I hope, be removed almost as soon as the present paper is issued, for I propose to diagnose the new forms in the ‘‘ Natural History Notes from the R.I.M.S. Ship ‘Investigator’’’ (Azz. Mag. N. H.) as soon as possible, and it is improbable that any of the descriptions will be anticipated. The number of these new forms is due to the fact that extremely few specimens from the seas of British India have hitherto been examined. This is especially true of deep-sea forms. Indeed, so far as I know, only two species (Scalpellum sguamuli- ferum and Megalasma carino-dentatum) have been recorded from a depth greater than, or even approaching, 100 fathoms. Both of these were described by Weltner, who found them attached to a sponge dredged by the “‘ Investigator ’’ and sent to Europe for determination. Of the forms described by Hoek on the basis of “Challenger”? mat- erial, four (possibly five) occur in the ‘‘ Investigator’ collection, all belonging to the genus Scalpellum, Of these, S. acutum was taken both in the Pacific and the Atlantic, so that its occurrence in the Indian Ocean as well is not surprising ; S. velu¢znum has been dredged by various deep-sea expeditions at several points in the Atlantic between Portugal and a station south of Africa ; S. nove-zelandi@ was only known from off New Zealand, and S. ¢enue from a point in the south of the Indian Ocean near the Croizets. Notre—l!n the following list, species whose names are distinguished by a * are not yet describ- ed in print ; their diagnoses will be publishedas noted above. Those whose names are indicated by a § are recorded in Gardner’s Fauna and Geography of the Maldives and Laccadives, Vol. I, by Borradaile. Descriptions of the remainder will be found in Gruvel’s recent Jlonographie des Cirrhipides (Paris, 1905.) I have omitted such common and universally distributed species as Lefas anatifera and L. anserifera, the latter of which is by far the most abundant form in the Indian Seas. | STALKED BARNACLES FROM THE INDIAN SEAS. Genus SCALPELLUM, S enuvelii,* Annand..... ... Between Laccadives and mainland; Gulf of Manaar ; Andaman Sea. 859-1,022 fath. Pe > » var, quadratum.* Gulf of Manaar. Between 859 and 880 fath. ,, laccadivcum,* Annand. ... Off Laccadives. 1,154 fath. On Dentalium. c. * var. investigatoris.* ,, BA es a Ai ms ,, alcockianum,* Annand. ... Between Laccadives and mainland; Andaman Sea. 859-960 fath. 5» Squamuliferum, Welt. ... Andaman Sea; B. of Bengal ; off S. W. India. 112- 1,840 fath. », bengalense,* Annand. ... Off Ganjam coast. Between 98 and 102 fath. ON INDO-MALAYAN BARNACLES. 83 S. acutum, Heek an ... Andaman Sea. 490 fath. 5, velutinum, Hoek ase eee G. Of Oman. 430 fath. 5, wood-masoni,* Annand. oes i 890 fath. ,, tenue, Hoek Ae ... B. of Bengal. 1,997 fath. — 3, nove-zelandiz, Hoek ... Andaman Sea. 490 fath. ;, subflavum,* Annand. eee G. of Oman; off Cochin ; G. of Manaar ; Andaman Sea. 130-700 fath. Genus MEGALASMA. M. striatum szés. minus,* Annand. Andaman Sea. 161-484 fath. ,, Carino-dentatum!, Welt. ie Bs 1,748 fath. Genus PascILASMA. P. kempferi, Darw. ... eee On Echinoplax pungens, G. of Manaar. 430 fath.' ,, amygdalum, Aur. ... ... Andamans. Genus DICHELASPIS. D. pellucida, Darw. .... ... On Enhydrina valakadien, L. Burma. ,, lepadiformis, Gruv.... ... 4, Hydrus, sp., Mergui; on Dustiva robusta, S. ~ Arcot. . » grayi',§ Darw. ae .. 5, Aydrus platurus, Maldives. ,, warwicki',§ (Gray) ... ... Maldives. 5 equina, Lanch. Bie ... On various crabs (shallow water), East Indian and Ceylon coasts. Genus CONCHODERMA. C. hunteri,§ Darw. BS ... Maldives or Laccadives ; Hugli Sandheads (Indian Museum). Genus ALEPAS. A. xenophore,* Annand. ... On Xenophora, sp., off S.W. India. 185 fath. indica, Gruv. ee ees ,, floating wood, Nicobars. Genus LITHOTRYA. L. dorsalis vay. maldivensis',§ Borr.... Maldive coral-reefs. 1 9 Pe) ” rugata § Borr. ee 99 9 oe) 5, nicobarica', Reinh. ... cap INGO ofNe” Pe 1 Not represented in the collection of the Indian Museum. EXPLANATION OF PLATE. Figs. 1, 1a—Scalpellum inerme. 1, Outline of capitulum and plates, x1. 1a, Mouth, jrst cirrus and opening of female genital organs, x2. | Fig. 2—Scalpellum sociabile, x1. Figs. 3, 3a, 36—Alepas gigas, 3, 34, xt; 36, Mandible, x1o. Figs. 4, 4a—Alepas malaysiana, x5. Plate VIIL Mem. Asiat. Soc. Bengal. Vol. 1.1905. LES FROM MALAYSIA. ( = NEW BARNAC Caleutta, October, 1905 Survey of India Offices, i VOL. I, No. 6, pp. 85—91. ie ASHRAFPUR COPPER-PLATE GRANTS OF . DEVAKHADGA, GANGA MOHAN LASKAR, M.A. (WITH ONE PLATE.) CALCUTTA: Printep at THE Baptist Mission Press, AND PUBLISHED BY Te Asiatic Soorety, 57, Park StReeT. 1908. 4 > ut ee Price, Bight Annas; or Tenpence. \ 27-3-06 ie ae i ee, Memoirs of the Asiatic Society of Bengal. ee eS 1005.2. I. On certain Tibetan Scrolls and Images lately brought from Gyantse.—By PRoF. Satis =EASEE Vipyasnosana, M, A, MEAS. (Price Rs. 1-8; or 2s. 3d.) IL. SrA diniani- a Study in Primitive Chemistry By H. E. SIAERETON: B.A,, B. Se; (Price Re. 1; or Is. Od. ). Ill. ‘Ti he ‘Similarity of the Ren to the plewha: Alphabet —By The Rev. ae H. FRANcKE. ke Rs, 2; or 2s. 102.) IV. Ap heyival Equipment in the Eleventh Century, A.D. —% HL E. STAPLETON andl. a ke Azo. (Price Re. Gon 2s, 3a.) Ve Malaysian Barnacles in the ee Museum, ee PER: of the tien Fedunculata = By N. ANNANDALE, B.A., D.Sc. (Price Re. 1-8; or 2s. 3d.) | Ashrafpur Copper -plate Grants 5 of Devakadga. --By Ganea Monan lng. M. A oe the =) : Festivals and. Folklore of Gilgit —By enae Munammap. (In the press.) _ Religion and Customs of the Uvaons or Oraons, me the oe Rev. Fatuer Denon, male Ce the press.) : : a) eg 4 Note on ue Bholias of Ape. and British Garhwal. —5 C. A. SHERRING, M. i | ERGS., LCS. (In the press.) — Amulets as Agents in the Pveatan of Disease in Bengal. —Compiled in the Office of the Superintendent of Ethnography, Bengal. (In the press.) a Plate VII will be issued with a subsequent number of the Memoirs, Ashrafpur Copper-Plate Grants of Devakhadga. (With one plate.) By Ganca Mouan Laskar, M.A. [Read 1st November, 1904.] These two copper-plates, together with asmall Caztya of bronze, were found in the year 1884 or 1885 at the time of levelling down an earthen mound, near a big old tank, at the village of Ashrafpur, in the police station of Raipura in the Dacca district in East Bengal. The village is about 30 miles north-east of Dacca and about five miles from the Sital Laks& river. The plates and the Catya are now the property of the Asiatic Society of Bengal. The Caztya is described by Dr. Hoernle on pages 119-120 of the Proceedings of the Society for August, 1891, and a photograph of it is to be found after page 128 of the same. One of the plates, hereinafter called Plate A, was published by Raja Rajendralal Mitra on pages 49-52 of the Proceedings for 1885, to- gether with a facsimile and a tentative reading of the inscription, The other plate, to be called Plate B, is shortly noticed on page 242 of the Proceedings for December, 1890, and on page 119 of the Proceedings for 1891, and is now being properly edited for the first time. The readings of Plate A, published with Dr. Mitra’s paper, contain several apparent inaccuracies. Therefore a revised transcription, together with a short descrip- tion of this plate and an abstract of its contents, will form part of the present paper. Each plate is surmounted by a seal which contains in high relief the figure of a bull couchant, and below this figure a line of writing which also is in relief. This line is dis- tinct on Plate B and reads Svimad-Devakhadga. The writing on the seal of Plate A has become illegible through corrosion, but it seems to contain the same letters as the other seal. Plate A measures in average about 10 inches by 64 inches, and is not more than +4 of an inch in average thickness. It weighs 11chhataks and 4 (olds, i.e., about 1°44 lbs. This plate has been greatly damaged by corrosion especially at the edges. The inscription has thus lost much at those parts, and does not therefore admit of a full and connected translation. An abstract of the contents will, however, be given below. By this charter, lands with atotal area of 9 patakas and 10 dvonasare granted to Buddhist monastic estab- lishments, probably by King Devakhadga desirous to secure the longevity of his son Rajaraja Bhatta. All these establishments seem to have been under the supervision of a revered preceptor (41m1#a7q) Samghamitra by name. Besides the names of Devakhadga and Rajaraja, this charter mentions a mahddevi (Queen-Consort) named Prabhavati. The charter is dated the 13th day of Baisakha of Samvat 13. Plate B measures 74 inches by 6 inches and has a thickness of about $ of an inch. It weighs 10 chhataks and 4 to/as or about 1.31 lbs. Like the first plate, this one also is inscribed on one side only. This charter conveys 6 pa/akas and 10 dyonas of land to the monastery of Samghamitra. The donor seems to have been the prince Rajaraja, The Mem. A,S.B, 6=1-06 36 GANGA MOHAN LASKAR ON charter is dated the 25th day of Fausa of the year 13 (Samvat 13). In addition to the names of Devakhadga and Rajaraja, mentionedin Plate A, this plate gives us the names of two other kings, vz., Khadgodyama and Jatakhadga, the grandfather and the father respectively of Devakhadga, who was reigning at the time of these grants. It also men- tions an Udirnakhadga, whose name indicates that he belonged to the royal family. Both the charters were issued in the same year (Samvat 13) from the same place Jaya-KarmAntTa-VAsaka, Both begin with verses in praise of Buddha or his religion. Both are written by the same clerk Piradasa, the devout Buddhist. These inscriptions are historically very important, as they disclose to us a hitherto unknown line of Bud- dhist kings who reigned in East Bengal probably before the time of the Palas. These kings are :— (1) Khadgodyama. (1) Jatakhadga, son of (1) (3) Devakhadga, son of (2) (4) Rajaraja, the heir-apparent, son of (3). We do not know anything about the predecessors of Khadgodyama and the succes - sor of Rajaraja. Devakhadga was the king who reigned at the date of these charters, while Rajaraja was a prince, probably theheir-apparent at that time. Devakhadga’s name occurs on the seals attached to the plates. Udirnakhadga was a member of the royal family ; we cannot say whether he was an ancestor of Devakhadga. As stated above, both the charters are dated in the same year, v7z., Samvat 13, by which is probably meant the thirteenth year of the reign of Devakhadga. Palzeographic considerations would lead us to place these inscriptions in the eighth or ninth century A.D. The approximate nature of the palzographic tests render it impossible to pronounce positively on the exact date of the plates, which cannot be settled until other records throwing fresh light on the kings mentioned in these inscriptions are discovered. The extent of the sway of these kings is at present unknown, but the absence of the titles of paramount power such as favamabhattaraka, pavamesvara, &c., indicates that these kings were local kings of no very extensive dominion. The mound in which the plates were found probably marked the site of the monastery to which the grants were made. A place called Ta/apataka, mentioned in line 8 of Plate B, has been identified by Mr. J. T. Rankin, Magistrate of Dacca, with Ta/para, a village under the police sta- tion of Raipura (Dacca). He also suggests that the villge Duttgaon under the same police station may represent the place Dattakataka (?) mentioned in line 10 of Plate A. The words pataka, dvona and dyonavapa are used in these inscriptions as measures of the areas of lands. yvona is found in Sanskrit dictionaries as a measure of volume, not of area. But it is extensively used, so far as I know, in many parts of East Bengal as a measure of area. It seemsto me that the words dvona and dvonavapa indicate one and the same area of land, the word dyonavapa literally meaning ‘an area in which seed measuring one droua in volume can be sown (from the root vap, to sow).’ Assuming then that ASHRAFPUR COPPER-PLATE GRANTS OF DEVAKHADGA. 87 drona and dronavapa are the same area, we get the following equation from Plate B by an addition of the areas mentioned, and taking Vatsanagapaitaka as one pataka, viz., § paitakas+60 dronavaipas=6 patakas+10 dronas or dronavapas, According to this equa- tion, 50 dronavapas or dronas make one paitaka. The word fataka means in Sanskrit ‘a part of a village,’ and is probably the original from which the Bengali word pada is derived. In this very sense it forms parts of the proper names of a few villages or hamlets used in these inscriptions, such as Zalapataka, Davapataka and Markatasipataka, etc. It is also used in the plates under notice as a measure of area larger than a dvona. The portions of the inscriptions in which the particulars of the lands granted are described are very irregular in-construction ; hence it has become difficult to know the relative values of the measures called pafaka, dona and dronavapa. The language of both the inscriptions is Sanskrit, but it is very incorrect in some places, especially in the portions where the measures, situations and other particulars of the lands granted are described. Lines 1-3 and 15-17 of Plate A, and 1-7 and 17-22 of Plate B contain verses; the remaining parts of the inscription are in prose. The characters belong to the early Kutila variety of the Northern Alphabets. The matras or horizontal top-strokes are not well developed ; the tops of such letters as f, m, y, s, s, &c., have their tops almost quite open. The avagraha does not occur, although there are two or three places where it might be used correctly. The wevamadoes not occur. The final form of ¢ occurs in the word samvat. In the last line of Plate B, the number 25 is ex- pressed by the numerical symbols for 20 and 5 respectively; whilethe number 13, which occurs twice in Plate A and once in Plate B, is expressed by the numerical symbol for 10 and decimal figure for 3. The script employed in these inscriptions looks generally older than those used in the inscriptions of the Pala and Sena Kings of Bengal. ABSTRACT OF THE CoNTENTS OF PLATE A. (Lines 1-2.) Svasti! Victorious is the Lord, the chief of the sages, who is the cause of the destruction of ignorance (avédya) and who has crossed over the great ocean of samsara (or the cycle of births and deaths). (Lines 2-3.) Victorious is King Sri-Devakhadga, whose footstool is illuminated by the jewels over the multitudes of the heads of numberless rulers of the earth, . . and who has conquered his enemies. { Lines 3-10 give the measures and other particulars of the pieces of land granted; but owing to the damage sustained by the plate, no connected meaning can be made out from this portion of the inscription. A translation is attemped, but its correctness can- not be vouched for. ]. (Lines 3-10.) [At?] [A?] talyodyanikatarala, éwo patakas now enjoyed by the Queen- Consort Sri-Prabhavati; [4 (?) pataka (?)] enjoyed by lady (?) Subhamsuka (?) ; at Koda- racoraka one-and-a-half pitaka of Sti-Mitravali, enjoyed by Samanta Vantiyoka ; at [Re ?] latalaka, one-and-a-half pataka enjoyed by Sri-Netrabhata, at (’) Paranatananada Varmi - . . at Palasata, “en dronavapas; at Sivahradikasoggavargga, nartaki (?), half a 88 GANGA MOHAN LASKAR ON pataka ; at (?) Srimeta (?), ove (2) pataka enjoyed by Sarvantara and cultivated by Mahat- tara, Sikhara, etc., together with two monastery-sites, a pataka enjoyed by Bandya Jnana- mati, at Rollavayika-Ugravoraka; at Tisanadajayadattakataka, the pataka of Dronimathika. (Lines 11-12.) The wsayapatis (lords of districts) and dependents present in these patakas exceeded by 10 dronas are thus ordered :— (Lines 12-15.) ‘‘Be it known to you that these 9 pafakas exceeded by 10 dvonas, [after having been taken away] from their present enjoyers, [are given to the charge of (?)] the revered preceptor samghamitra, [and thus] the four ezhavas and wiharthas (7.2, larger and smaller monasteries) are caused to be included within the same boundary. Therefore no hindrance to the gift is to be caused by the wsayapadzs and other [dependents]. (Line 15.) Samvat 13, the 13th day of Lazsakha. (Lines 15-17.) Life is fleeting. . .; so, understanding that the gift of lands de- stroys miseries and fears, it is to be preserved by all enjoyers of happiness. The messen- ger here is the devout Sau[ gata] z.e., Buddhist . (Line 18.) Written at Jaya-Karmanta-vasaka by Ptradasa, the devout worshipper of Sugata (Buddha). N.B.—The portions inside the brackets [ | are supplied from conjecture based on the text of Plate B and other grants. TRANSLATION OF PLATE B. [Bull-couchant, Srimad-Devakhadga. ] (Lines 1-2.) Victorious are the ray-like words of the sun-like Jina (¢.2, Buddha), which dispel the darkness-like* anus'aya, which cause the lotus-like disciples toawake and which are skilled in scattering away (’) the prosperity (?). . . . of Mara (the Buddhist satan). (Lines 2-5.) Srimat-Khadgodyama, by whom, great devotion having been rendered to Lord Sugata whose glory is famous in the three worlds and who is [revered by] all the three worlds, and to his Religion of tranquil essence, reachable through the meditation of the ascetics able to break through the power of the world, (¢.e., the cycle of births and deaths) and to his matchless Congregation, the repository of all good qualities, this earth was (afterwards ?) conquered in all its parts. (Lines 5-6.) From him was born King Sri-Jatakhadga, by whom the multitudes of all his enemies were annihilated through heroism, as a piece of straw is by the wind and a number of horses by an elephant. (Lines 6-7.) From him was born King Sri-Devakhadga, and the latter’s son was Rajaraja, by whom the destroyer of the fears of the three worlds, is given the gift of his * Anusaya—‘ Close connection as with a consequence, close attachment to any object ; (in phil.) the consequence itself, the evil result of any act which clings to it and causes the soul after enjoying the temporary freedom from transmigration, which is the reward of its good deeds, to enter other bodies ; repentance, regret, hatred, ancient or intense enmity” (Monier Williams). Here the word is used in the philosophical sense, ASHRAFPUR COPPER-PLATE GRANTS OF DEVAKHADGA. 89 own land for the sake of the gem-triad (¢.e., the Buddhist Trinity of Buddha, Dharma and Samgha). (Lines 7 to 14; descriptions of the measures and other particulars of the lands.) In Midikillika-Salivardaka :— At Talapataka ; ; . half a pitaka including the two areca-gardens, out of the pafaka now enjoyed by Sakraka; ‘wenty dronavapas, formerly enjoyed by Upasaka and now enjoyed by Svastiyoka. At Markatasipataka : : : . twenty-seven dronavapas, now enjoyed by Sulabdha and others; ¢hirteen dronavapas cultivated by Rajadasa and Dur- geata; Vatsanaigapataka reaching up to the temple of Buddha and given by Brhat- Paramesvara (the older King ?). At Navaropya : : . (one) pataka given by Sri-Udirnakhadga and now enjoyed by Saleraka: At Paranatana (or—nataka ?) nila. . halfa pitaka. Also at Darapataka . . < : . one pataka, At Dvarodaka . : : . ° . half a pitaka, At Vvaramugguka . half a pitaka, reaching up to Cata. (Lines 14-15.) [The King ©] fue pes the vzsayapatis, officers and other depen- dents present in these six patakas exceeded by ten dvonas :— (Lines 15-17.) ‘‘ These pafakas exceeded by 10 dvonas, having been taken away from their present enjoyers, are given to the monastery of Samghamitra, the preceptor of Salivardaka ; therefore no obstacle is to be caused by the dependents such as vzsayapatis and others.’” The messenger here is Sri-Jajfiavarman. (Lines 17-22.) Considering prosperity and life to be as inconstant as a drop of water on the leaf of a lotus, and understanding all this which has been said, men should not cause the glories of others to disappear. Rama again and again prays this to all the future kings. This bridge of religious merit, common to all kings, is to be preserved at all times. Lands have been given by many kings commencing from Sagara; the religious merit accrues to every king to whomsoever the land may belong at any particu- lar time. (Line 22.) From Jayakarmanta-vasaka. (Line 23.) Written by Piradasa, the devout worshipper of Sugata, [Dated] Samvat 13; (Line 24.) The 25th day of Pausa., TRANSCRIPTION OF PLATE A.—(/vom the original.) (1) afa) saafaretatqua' dttadacaevautay wae ae (A)... 2) ..uma( atte saatefatanagha’ ateafagtardets .... @) [giz jsmataaia’ steaegt zafatsrarfe: | cemtarfaataca a... 1 Read we | z Read fata | 3 Read yaata wats: | 4 Read atte | > ATH | 90 GANGA MOHAN LASKAR ON (4) (aeteat siuaaat ysaata! auteaeauTetat [ or wgretat 2 | [apr [ or F] gata ysq... 6) om~ladicse Saag aamaentns ysaRaR Ty... (6) [ & nang Sasada ysqmaagqeiesn wraresarcata... (7) aamea emataant frasteat wlraradat wae... (8) .. aa Sinaia ysantaaeuafuecfetr: Awat...° (9) (Ujen fasreneqearatmafaat suaten aeqaraafaat... (10) autem Hanesaenncn atfaafentatatesn | =... (1) y weay eaRtafaae aqurafasanat’ gefats WaT...” (12) [fajfeanequaal’ wa euatarfanaaizat aug...” (13) qrrcisergegreR TATE BraaaaarnaUeaitE . (4) ., fagrfasifearaqzaaameiad afeuanantte....® (15) °..,, wfaaafafa aaq! cota dure fe je+ 3 ara (16)( | qa waanfagreuauetfe was erfal | (17) gear Witla: awam: yfautataq 9 zaatss uea[ay)...!! (18) [ [fa] |fed saaHaiaTay UTHA AA TaRITTS [ [a] }" TRANSCRIPTION OF PLATE B,—(/vom the original.) S SHEAR | Q) safy fuaramaiaana Faauaryasttyan: automat? are. . (2) .. aaifadueaifaarace: scteaatnl uaafa qua aearatal G3)... ae Wey wafarafuet atfaai aaa aqeaa wae fa- CG) fauqufadt ufamaagal Staqasiata fafafeaafuatfatat 2a 6) [war ?] | ast stenaeg: fafaufaruada watfedat faaeseutat- (6) maufaa neat cfaaaraas oe”? Seaegt acafazwag aquat Eta (7) a et taaaa fauarateer 3a crf que: | fafefafeat wifaaes (8) aamleh WHA YRAATARUS ATI qaagigqgaa’® ae Belew Sur- (9) eat gaatea afartat yoann fiata Bima AaeTaTIS (0) quanfefr: ysantaan” aar® faafa Stuart csaewenerat AwAa- (11) | at) (TP?) sate atwaruat qgnwourty sequeagta ofanifean aquata- (12) mize aata sivetmasa ufauifea WHAT YVAN Weay- | RTTe | % Supply and read Gqawey | 5 Supply wd | 4 gate | 5 Supply and read gatsraate | 6 Read wqary | 7 Supply-wetty | 8 Supply getaty | 9 Understand fafaare | 10 Read waa | 11 Read alaa | 1% Supply and read aaafa | 18 Read ats way | 14 Omit faaar | 15 Read @@ra | 16 Read gaa | 17 Read area | 18 Read qyfanta | ASHRAFPUR COPPER-PLATE GRANTS OF DEVAKHADGA. 91 (13) x atea( or W? le Beutew exgegh! fe wen entew Were a aITAa- (4) qrat wentta weuten cad wer weae em atfuay aquT- (15) afaaautaafuacaits qgetaary aaraqata Ta WeRt cUstairyRt (16) aqraygacaata witsenstaaeafase fast ofanfearafeua- (17) qanteqefaty fauatufacratata canta Staaaat® | fa waA- (8)